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"Only Shinran will not betray us": Takuechi Ryō'on (1891-1967), the Ōtani-ha administration, and «burakumin»Main, Jessica Lynn January 2013 (has links)
Shin Buddhism in Japan supports human rights today because it was forced to come to terms with its own discrimination against burakumin—a Japanese minority that has experienced severe caste-like disadvantage and exclusion based on heredity, occupation, and place of birth. The majority of burakumin follow Shin Buddhism, in which they have been treated as outcastes, just as they have been within other Buddhist schools and within Japanese society as a whole. Over the course of the twentieth century, buraku advocacy groups pressured the Shin sects to respond to specific doctrinal and structural incidents of discrimination, both contemporary and historical. One of these sects, the Ōtani-ha, developed its institutional policy on this serious social problem precisely by interacting with buraku advocacy groups, both secular and sectarian, and responding to their specific criticisms.The story of this institutional struggle can be effectively told through the story of one of its priest-bureaucrats, Takeuchi Ryō'on (1891-1967). Takeuchi, who flourished in the Ōtani-ha administration from the 1920s to the 1950s, worked to alleviate buraku discrimination and put forward a Shin Buddhist theory of social engagement. Takeuchi's story reveals how a Buddhist bureaucrat and his faction—with time, personnel, and money—worked under pressure to create an ethical social policy based on Shin doctrine. In addition to examining the issue of buraku discrimination, a Shin Buddhist sect, and a member of its "middle management"—topics rarely addressed in English language Buddhist studies—this dissertation performs two important tasks. First, it describes a type of Buddhist ethical thought that is self-consciously historical and concerned with the religious organization, the "order" (kyōdan), as a whole in its actual and ideal aspects. My examination of this type of ethical thought provides a rare but important complement to scriptural, philosophical, and individualistic accounts of Buddhist ethics. Second, it challenges current scholarly models of Buddhist social engagement, or "socially engaged Buddhism," which tend to neglect the early twentieth century and large, established Buddhist groups. I find social engagement in pre-1945, large, conservative organizations, and not just in post-1960, small-scale, progressive groups. This is because social engagement is a Buddhist response to modernity itself and not tied to a particular modern political ideology. / Aujourd'hui au Japon, le bouddhisme Shin appuie les droits de la personne parce qu'il a été contraint d'assumer sa responsabilité relativement à la discrimination qu'il a lui-même exercée à l'endroit des burakumin, une minorité japonaise qui a subi de graves préjudices en matière de caste et qui a souffert d'exclusions basées sur l'hérédité, la occupation, et le lieu de naissance. La majorité des burakumin adhèrent au bouddhisme Shin. Au sein de celui-ci, tout comme au sein d'autres écoles bouddhiques et au sein de la société japonaise dans son ensemble, les burakumin ont été traités comme des hors-castes. Au cours du vingtième siècle, des groupes de défense buraku ont exercé des pressions sur les sectes Shin pour que celles-ci réagissent à des cas spécifiques – passés et contemporains – de discrimination doctrinale et structurelle. En interagissant avec les groupes de défense buraku (tant des groupes séculiers que des groupes religieux) et en prenant en compte les critiques de ceux-ci, l'une de ces sectes – la secte Ōtani-ha – a élaboré une politique institutionnelle qui traite directement de ce grave problème social. L'histoire de Takeuchi Ryō'on (1891-1967), l'un des prêtres-fonctionnaires de la secte Ōtani-ha, permet de retracer dans les faits l'histoire de cette lutte institutionnelle. Takeuchi, qui a œuvré au sein de l'administration de la secte Ōtani-ha à partir des années 1920 jusqu'aux années 1950, s'est affairé à contrer la discrimination exercée à l'endroit des burakumin et à développer une théorie bouddhique Shin concernant l'engagement social. L'histoire de Takeuchi montre comment – grâce à du temps, du personnel et de l'argent – un fonctionnaire bouddhiste et ses alliés ont travaillé sous pression afin de mettre sur pied une politique d'éthique sociale fondée sur la doctrine Shin. En considérant le problème de la discrimination exercée envers les burakumin, ainsi qu'en traitant d'une secte bouddhique Shin et d'un membre de l' « administration intermédiaire » de celle-ci, la thèse se penche sur des thèmes qui sont rarement abordés dans les études bouddhiques de langue anglaise. Par ailleurs, la thèse remplit deux autres fonctions importantes. Premièrement, la thèse décrit un type de pensée éthique bouddhique qui se perçoit réflexivement comme une pensée historique et qui se préoccupe de l'organisation religieuse – l'« ordre » (kyōdan) – dans sa globalité, tant sur le plan du réel que sur le plan de l'idéal. L'analyse que j'effectue de ce type de pensée éthique contribue singulièrement et substantiellement aux approches textuelles, philosophiques et individualistes portant sur l'éthique bouddhique. Deuxièmement, la thèse critique les modèles universitaires actuels de l'engagement social bouddhique, ou du « bouddhisme engagé socialement ». Généralement, ces modèles négligent la période du début du vingtième siècle et ne tiennent pas compte des groupes bouddhiques institutionnalisés à grande échelle. J'observe que l'engagement social est manifeste au sein de grandes organisations conservatrices antérieures à 1945 et que celui-ci ne se manifeste pas seulement au sein de petits groupes progressistes ultérieurs aux années 1960. En définitive, l'engagement social constitue une réaction bouddhique à la modernité elle-même et il n'est lié à aucune idéologie politique moderne particulière.
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The modern muhtasib:religious policing in the Kingdom of Saudi ArabiaMack, Gregory January 2013 (has links)
Enabling the religious duty of enjoining virtue and forbidding vice was one of the most important functions of the Islamic state historically. The public enforcement of this duty, hisbah, was entrusted to the muhtasib, an officer who acted as moral censor and market inspector. The muhtasib existed throughout Islamic history until the reforms of the modern period, when his authority and function was usurped by nation-states; however, this office survives in Saudi Arabia, where its role has been assigned to the Committee for the Promotion of Virtue and Prevention of Vice (CPVPV). These "religious police" are commonly thought to epitomize the incompatibility of Islamic law with modern notions of freedom and human rights. Despite the CPVPV's notoriety and unique position in the face of secularization, it has been virtually ignored by Islamic studies, with no detailed assessment of it in theoretical or practical terms. This thesis explores hisbah in Saudi Arabia from 1926 to the present, articulating its evolving moral and legal constitution, as well as detailing CPVPV operations in relation to the developing nation-state. The first chapter is a preliminary study of the pre-modern muhtasib, which addresses the ethics, law and practice of hisbah prior to the CPVPV through a survey of key primary and secondary sources. The second chapter addresses the conceptualization of hisbah in Saudi Arabia through three main aspects: the ethical foundations of hisbah according to contemporary akhlaq literature; the official definition of hisbah in terms of fiqh by the CPVPV; and a survey of Saudi scholarship on enjoining virtue and forbidding vice by major ʿulama', intellectuals and Islamists. The third chapter addresses the Saudi law of hisbah and its enforcement by the CPVPV through examining the agency's bylaws and governing constitution, followed by a statistical analysis of its activities based on official records. Analysis is then elaborated through three case studies on key issues: terrorism, veiling and gender segregation, and religious freedom. The fourth chapter addresses the relationship between hisbah and the nation-state through four main aspects: the historical justification of Saudi nationalism in terms of hisbah, based on official historiography; the legal foundations of the Saudi state in terms of hisbah, based on the doctrine of siyasah sharʿiyah, Basic Law of Governance and pertinent extra-legal factors; the legal foundations of the CPVPV in relation to the Saudi state, based on its evolving constitution and operations; and the legal and administrative basis of hisbah jurisdiction amongst other Saudi state agencies, based on research from the Higher Judicial Institute. / Historiquement, une des fonctions majeures de l'état islamique, a été de permettre le développement de la fonction religieuse consistant à imposer la vertu et interdire le vice. La mise en application de cette fonction dans la communauté, la hisbah, était confiée au muhtasib, un agent qui agissait en qualité de senseur de la morale et contrôleur du commerce. Le muhtasib a existé tout au long de l'histoire islamique jusqu'aux réformes de la période moderne, lorsque son autorité et sa fonction ont été usurpées par les états-nations; cette fonction survit en Arabie Saoudite, où son rôle a été attribué au Ministère pour la Promotion de la Vertu et la Répression du Vice (MPVRV). Cette « police religieuse » est généralement perçue comme l'illustration parfaite de l'incompatibilité entre la loi islamique et les notions modernes de liberté et de droits de l'homme. Malgré la notoriété dont bénéficie le MPVRV et sa position unique face à la laïcisation de la société, il a été pratiquement totalement ignoré dans les études islamiques, on ne trouve donc aucune analyse qui s'y rapporte, que ce soit en termes théoriques ou pratiques. Cette thèse explore la hisbah en Arabie Saoudite de 1926 à nos jours, et présente sa composition d'un point de vue moral et légal, tout en exposant également les opérations du MPVRV par rapport au développement de l'état-nation. Le premier chapitre regroupe une étude préliminaire du muhtasib dans la période pré-moderne, qui aborde l'éthique, le droit et la pratique de la hisbah, avant l'établissement du MPVRV, à travers l'étude de sources clé, primaires et secondaires. Le deuxième chapitre aborde le concept de la hisbah en Arabie Saoudite à travers trois aspects: les fondations éthiques de la hisbah selon la littérature akhlaq contemporaine; la définition officielle de la hisbah en termes de fiqh par le MPVRV; et une étude de l'imposition de la vertu et l'interdiction du vice par les ʿulama', les intellectuels et autres islamistes les plus importants, à travers les programmes des diverses filières d'études saoudiennes. Le troisième chapitre présente la loi saoudienne de la hisbah et sa mise en application par le MPVRV à travers l'analyse des statuts du Ministère et de la constitution qui le régi, suivi par l'analyse statistique de ses activités, basée sur des documents officiels. Cette présentation est suivie d'une analyse détaillée de trois cas d'école sur des sujets clé: le terrorisme, le port du voile et la séparation des sexes et la liberté religieuse. Le quatrième chapitre aborde la relation entre la hisbah et l'état-nation à travers quatre aspects: la justification historique du nationalisme saoudien en termes de hisbah, basée sur une historiographie officielle; les fondations légales de l'état saoudien en ce qui concerne la hisbah, basées sur la doctrine de la siyasah sharʿiyah, la Loi Fondamentale de Gouvernement et d'autres facteurs extra-légaux qui s'y rapportent; les bases légales du MPVRV par rapport à l'état saoudien, à partir de ses statuts et opérations qui évoluent avec le temps; enfin, les bases légales et administratives de la juridiction de la hisbah parmi les différentes agences étatiques saoudiennes, basées sur les recherches de l'Institut Supérieur Judiciaire.
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The "cheap unseemly, and readily despised" one: a rhetorical understanding of Blandina's gendered performance in «The Martyrs of Lyons and Vienne»Machabée, Stéphanie January 2013 (has links)
The Martyrs of Lyons and Vienne is a second-century Christian martyrology. Of the victims narrated in this letter, the female slave Blandina appears to have a prominent role. This thesis analyzes how the author uses Blandina as a rhetorical tool to communicate his concept of martyrdom to his audience. Each time she makes an appearance in the amphitheatre, an authoritative, gendered image is invoked by her performance. Each metamorphosis (athlete, Christ, and mother) embodies the necessary qualities that constitute the ideal martyr identity. Because Blandina exemplifies all three personas, she is constructed to be a 'super martyr.' Blandina's remarkable performance aims to change the audience's beliefs regarding the weakness of this female slave, or the potential weakness of any Christian body, in order to demonstrate that all Christians are capable and ought to embrace martyrdom. / Les martyrs de Lyon et Vienne est un martyrologe chrétien du deuxième siècle. Parmi les victimes rapportées dans cette lettre, une femme esclave, nommée Blandina, semble avoir un rôle marquant. Ce mémoire analyse la manière dont l'auteur se sert de Blandina comme instrument de rhétorique dans le but de communiquer son idée de martyre à son auditoire. Une image autoritaire et genrée s'impose à chaque fois que Blandina fait son apparition dans l'amphithéâtre. Chaque métamorphose (athlète, le Christ, et mère) possède les qualités nécessaires pour incarner l'identité du martyr idéal. Puisque Blandina illustre les trois personnages, elle est l'exemple d'un martyr exceptionnel. La performance remarquable de Blandina a pour but de changer les croyances de l'auditoire au sujet de la faiblesse de cette femme esclave, ou de la faiblesse potentielle de tous les Chrétiens, afin de prouver que chaque Chrétien est capable de faire face au martyre et de le subir quand le temps viendra.
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The discourse of sanctity: Early modern canonization of saints as a collaborative processWood, Alice L. January 1994 (has links)
Re-evaluation of the current scholarship on sainthood reveals canonization to be a process of deliberate creation by which candidates are first depicted as members of particular groups or communities and then represented as exemplary members of the Church of Rome. Collaboration among the multiple groups promoting the canonization yields saints with multiple identities who nevertheless serve as icons of consensus. This interpretation challenges the previous scholarly depiction of early modern canonization reform as the Vatican's attempt to change popular values by imposing elite models of sanctity. Instead, seventeenth-century reform, which forced communities to seek official approval for local saints, can be viewed as a unifying strategy rather than a repressive one. Scholars who emphasize the popular/elite dichotomy in religious culture or who examine only certain types of documents miss both the collaborative nature of canonizations and the importance of saints as symbols of Church cohesion.
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Avatara and incarnation: A paradigm analysis and comparison of their respective meanings in the Bhagavadgita and in the Gospel of JohnCrowe, James Ronald, Jr January 1989 (has links)
This study attempts a critical comparison of avatara and incarnation in the Bhagavadgita and in the Fourth Gospel on the basis of Kuhnian paradigm analysis. From this perspective, we argue that substantial similarities exist between these notions of incarnation: they reflect a similar mythical pattern, and each portrays incarnation as realistic yet non-kenotic. In the Gita, avatara represents a parallel to the cosmic creation and shares in its reality. Nevertheless, Krsna's incarnations are no less an epiphany of his divine characteristics: freedom, omniscience, and omnipotence. Again, John portrays incarnation in non-kenotic terms. On his prophetic view, neither the act of incarnation nor the passion mark a change in the nature of the Christ; thus, incarnation is the earthly sojourn of the heavenly revealer who always maintains his unity with God.
Despite these similarities, the assumptions that underlie the appropriations of the incarnation pattern vary considerably. Their fundamental differences derive from the fact that John conceives incarnation as a soteriological event. This assumption underlies the christocentric emphases of the Gospel and conditions the nature of the incarnate Christ. This incarnation paradigm introduces a dialectical quality into the comparative relationship of Krsna and Jesus. It can produce a model that is strikingly similar to the portrayal of Krsna or a kenotic model that is just as striking in its dissimilarities. In contrast, the Bhagavadgita conceives avatara as the manifestation of a general movement of grace, a cooperating grace that promises assistance on the path toward release. This assumption is reflected in its unique emphases. Within its cyclical cosmology, God's offer of divine assistance results in the notion of repeated incarnations. Again, this portrayal of avatara permits a more broadly conceived conception of God's activity: Krsna's incarnations not only mediate salvation, but they redeem the social order. Finally, the soteriological functions and incarnate nature of Krsna remain separate in the Gita, and his nature is correlated to metaphysical considerations. Thus, there is neither the need nor the possibility to elaborate a kenotic-type model of incarnation.
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MYTH AND RITUAL, DIVINITY AND AUTHORITY IN BEMBA TRADITION: AN ANALYSIS OF THEIR ORAL FEATURES AND OF THEIR HERMENEUTICAL TRANSFORMATION BY LITERACY (BANTU; RHODESIA)MAXWELL, KEVIN BURNS January 1983 (has links)
This case study of Bemba tradition employs media analyses of scholars such as Walter Ong and Jack Goody, who delineate significant differences in consciousness and culture, resulting from oral peoples' auditory sensitivities and literates' reliance on vision. Our hypothesis is twofold: Bemba tradition evidences features of primary oral cultures; its gradual transformation ensues partially from the introduction of literacy's mental technology. Our research included fieldwork in Bembaland and comparative review of historical archives in Africa and Europe.
Bemba culture is transmitted by spoken words whose physical properties carry resonances of power and personal presence. Stereotypical and repeatable formulas are mnemonically necessary for preserving cultural wisdom in the evanescent medium of sound. The charter myth, initiation rites and folklore exemplify oral processes for socializing tribespersons according to ancestral ideals and establish networks of central metaphors and limit-symbols enshrined in religious practices. Matrilineal spirits are venerated and reputedly reign over places whose acoustic characteristics make them the sacred coordinants of tribal territory. This ancestral pantheon inhabits sacred time structured not by historical depths but at the storied center of contemporary society. One royal spirit, Lesa, has been stripped of maternal/terrestrial imagery and elevated to God-father-in-heaven doctrine by literate missionaries. By presiding over the democratization of school-learning and the codification of law, literacy also contributes to the demise of tribal chieftainship, whose central authority is symbolized by tumultuous acclaim and constituted by personal loyalties, privileged knowledge and control over oral transmissions. The concommitant rise in influence of spirit-possessing, witch-cleansing and mantic-healing phenomena is partially due to efforts of previously peripheral authorities to reclaim audiences of persons unsuccessful in the literate economy by conjuring up again the orally constructed spirit-world.
We conclude that efforts to reestablish oral tradition as a whiole are reactionary. Literacy restructures consciousness and society by deanimating cognitional objects, developing language for hermeneutical precision and unburdening individuals of tribal needs to remember and conform. As more Bemba convert to Christianity and interiorize writing technology, elements of their oral religion ironically become more dependent for survival on acculturation with these literate forces.
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The Jadids in Bukhara: the juxtaposition of the reforms of Aini and FitratMixon, Candace January 2011 (has links)
This thesis places two important Muslim intellectual leaders of reform in Bukhara in the late 19th and early 20th centuries in a historical and religious context. Jadidism in Central Asia, an Islamic reform movement during this period, is still an understudied topic both in the context of Islamic reform movements and the wider study of Islamic history. The concentration of this project is on efforts towards social reforms in Bukhara by focusing on two major actors in the Jadid movement, ‗Abdalrauf Fitrat and Sadriddin Aini. Through an analytical review of original works written by ‗Abdalrauf Fitrat and Sadriddin Aini, as well as the information provided by secondary sources supporting the historical circumstances and later perceptions of these two intellectuals' influences, this thesis will provide a useful contribution to the growing body of western literature in the field of Central Asian Islam. By using a comparative approach, the thesis examines instances of agreement and disagreement between the two reformers using a variety of sources. Many reports concerning the Jadids at this time have either lumped many reformers together as a singular body or championed the type of reforms proposed by one figure over those or another. It is hoped that this thesis has elucidated the perspectives of reform for Aini and Fitrat and highlighted the multiplicity of ideas present among the Jadids. It is also hoped this work will set a positive foundation on which to set future works concerning the Jadids of Central Asia. / Ce mémoire situe deux importants leaders réformistes intellectuels musulmans de Bukhara de la fin du 19ème siècle et du début du 20ème siècle dans un contexte historique et religieux. Le jadidisme, mouvement réformiste islamique de l'Asie centrale durant cette période, est très peu étudié, aussi bien dans le cadre des travaux qui portent sur les mouvements réformistes islamiques que dans le cadre de l'histoire islamique en général. Aussi, cette étude examine les efforts qui visent les réformes sociales à Bukhara de 'Abdalrauf Fitrat et Sadriddin Aini, deux acteurs majeurs du jadidisme. Pour ce faire, elle s'appuie sur la revue analytique des écrits originaux de 'Abdalrauf Fitrat et ceux de Sadriddin Aini, ainsi que sur les conclusions des sources secondaires concernant les circonstances historiques et les perceptions ultérieures des influences de ces deux intellectuels. En appliquant une approche comparative à un ensemble de sources, ce mémoire étudie les points de convergence et de divergence entre les deux réformistes. En fait, les travaux existants qui portent sur le jadidisme tendent soit à mettre les réformistes de ce mouvement dans un seul bloc, soit à favoriser un type de réformes proposé par l'un d'eux au détriment des autres. Aussi, ce mémoire se propose de souligner les différentes perspectives réformistes de Aini et de Fitrat, et donc de relever la pluralité des idées qui est véhiculée par le jadidisme. De même, ce mémoire se propose d'établir les fondements pour les études futures qui portent sur le jadidisme de l'Asie centrale. Ce mémoire constitue donc une contribution au corpus de la littérature occidentale dans le domaine de l'Islam de l'Asie centrale.
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The origin of Islam as interpreted by W. Montgomery Watt and A. Kenneth Cragg : an analysis and evaluationD'Souza, Andreas Felix January 1979 (has links)
No description available.
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The Valentinian dynamic of holiness| Re-imagining Valentinian perceptions of the 'spiritual', 'psychic', and 'material' bodiesVillaneda, Eunice 14 August 2014 (has links)
<p> The classification of gnosticism is highly debated amongst scholars leading to several misinterpretations about gnostic practices. Investigating Valentinian attitudes toward the 'spiritual,' 'psychic,' and 'material' bodies through a Valentinian dynamic of holiness highlights Valentinian conditions of being in the world: holy, common, unholy, pure and impure. Applying body theory and Mary Douglas's theory of ritual purity takes the Valentinian dynamic of holiness further into the reconstruction of purification and salvific rituals and reveals the role purity and impurity play in Valentinianism. Thus, providing scholars with new insight in regards to the conflation of sacramental practices in ancient Christianity as a whole and its effect on Valentinian bodies. This investigation overturns the popular notion that Valentinians were like other gnostic sects believed to be hostile towards their bodies. This, in turn, suggests scholars should refine their classification of gnosticism.</p>
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Action-taking gods: animal spirit shamanism in Liaoning, ChinaDeng, Qiuju January 2014 (has links)
This thesis explores animal spirit shamanism (chuma xian) as it occurs in Liaoning, China. Aspects of this form of shamanism to be discussed and analysed include its origins, development, and practices; its relationships with Manchu shamanism and the Han Chinese cult of the fox; its medical implications and its involvement with Buddhism, Daoism, and other local cults. The history and characteristics of the chuma xian practice are closely tied to questions of power, and reflect Foucault's theory of power pluralism. This thesis argues that chuma xian practice is a particular product of local history and ethnography; it is also a means for expressing and exercising local religious beliefs of the people in Liaoning, especially within under-privileged groups (socio-economic status, etc.) within society. / Ce mémoire explore le shamanisme de l'esprit animal (chuma xian) tel qu'il existe en tant que phénomène dans la province de Liaoning dans la République Populaire de Chine. Les aspects de cette forme de shamanisme qui sont discutés et analysés incluent ses origines, son développement et ses pratiques spécifiques, ses liens avec le shamanisme Manchu et le culte Han du renard ainsi que ses implications avec le Bouddhisme, le Daoisme et d'autres cultes mineurs. L'histoire et les caractéristiques de la pratique chuma xian sont étroitement reliés aux questions de pouvoir et reflètent certains aspects de la théorie du pluralisme du pouvoir de Michel Foucault. Cette thèse soutient que la pratique chuma xian est le produit de particularités historiques et ethnographiques locales et qu'elle est un moyen, pour la population de Liaoning et spécialement au sein de groupes socio économiquement défavorisés, d'exercer des croyances religieuses.
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