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Die Säkularisation der Klosterbibliotheken im albertinischen Sachsen (Mark Meißen, Leipzig und Pegau)Alschner, Christian 15 July 2010 (has links) (PDF)
Die Reformation und nicht zuletzt die durch sie im 16. Jahrhundert erfolgte Säkularisation der Klöster veränderte Sachsen. Vom Wechsel der Eigentumsverhältnisse waren Gebäude, Ländereien sowie das Vermögen und damit auch die Bibliotheken der Klöster betroffen.
Bisher existierten Darstellungen dieser Thematik nur zu wenigen ausgewählten Klosterbibliotheken. In der vorliegenden Arbeit werden alle Klöster des albertinischen Sachsens bezüglich ihrer Bibliotheken in diesem Zeitraum untersucht. Zahlreiche Quellen werden erstmals verifiziert und ediert.
Nach einer Darstellung der Situation vor der Reformation sowie der wirtschaftlichen, sozialen, politischen und kulturellen Verhältnisse des ausgewählten Territoriums in der 2. Hälfte des 16. Jahrhunderts folgen Einschätzungen zum Bücherbestand der 30 Klöster in 20 Ortschaften und des Domherrenstifts zu Meißen.
Vergleiche der Säkularisation von Bibliotheken nach der Reformation in anderen Territorien und Provenienznachweise für einzelne Handschriften und Frühdrucke sowie das vollständige Sequestrationsverzeichnis der Bibliothek des Dominikanerklosters zu Leipzig von 1541 ergänzen die Arbeit.
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Religion-based ‘Personal’ Law, Legal Pluralism and Secularity: A Field View of Adjudication of Muslim Personal Law in IndiaGosh, Suchandra, Chakrabarti, Anindita 14 November 2019 (has links)
In this paper, we show how this plural legal landscape is negotiated by litigants, especially women, and thereby illustrate the procedural interplay between civil and religious courts through this adjudication process. The ethnography of adjudication at the Darul-Qaza situated in a large Muslim neighbourhood in Kanpur and the institution’s intersections with the societal (We mean the tribunals that function at the neighbourhood or community level) secular courts show how Muslim personal law functions. In this paper, we identify both the links between the Darul-Qaza and civil courts, and the processes of evidence making and legal reasoning that are integral to this interlegality. We argue that the issue of personal law should be understood within the post-colonial legal structure of India and with a good understanding of the processes through which disputes in the delicate area of family, affect and kinship are addressed and resolved. The above case shows how resolution occurs in a family dispute when plural institutional mechanisms are at work. This paper explores the adjudication process at a Darul-Qaza to understand how religion-based family laws get constituted as litigants seek both religious counsel and civil authority.
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Revisiting the secular: multiple secularities and pathways to modernityWohlrab-Sahr, Monika, Burchardt, Marian 09 November 2017 (has links)
For the last few decades, sociological debates about religion and secularisation have been characterised by confrontation between (often American) critics and (mostly European) defenders of secularisation theories. There has also been a remarkable rise in academic and public debates about the role of secularism in political regimes and in national as well as civilisational frameworks. These debates are shaped by the context of the changing position of the West in world politics, Islamist terror and the war on terror, struggles of religious minorities for recognition and influence, and the concomitant negotiations over the place of religion in the public sphere, as well as the emergence of post-national citizenship. Contributions from political theory, social anthropology and religious studies that emerged from this context have enriched the debate, but also contributed to fragmenting existing theories on the relationship between religion and modernity. Whereas scholars previously aimed to develop ‘general theories’ of secularisation that included deviations from the general model, newer approaches tend to highlight the specificity of Western European developments as opposed to those in the rest of the world, and sometimes even highlight their incomparability.
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Research Programme of the HCAS 'Multiple Secularities - Beyond the West, Beyond ModernitiesKleine, Christoph, Wohlrab-Sahr, Monika 09 November 2017 (has links)
The project seeks to explore the boundaries that distinguish between the religious and non-religious, in modern as well as pre-modern societies. In doing so, we are aligning ourselves with current debates but we are approaching the debated issues from a basic theoretical perspective. At present, a general distinction can be drawn between three narratives: The first claims the dwindling presence and relevance of religion (“secularisation”); the second regards religion to be returning globally, consequently irritating the self-perception of modern societies (“return of religions”, “post-secular society”). According to the third, religion has always been present and has simply changed shape, meaning secularisation assumptions are misleading (“invisible religion”). There is also a theoretical-methodological conflict to be taken into consideration. Where the secularisation hypothesis considers its theories and methods to be universally applicable, the critics of this theory not only increasingly challenge the transferability of Western development paths, but also the transferability of the concepts used. This applies right down to the challenge of the religious/secular dual, which is understood to be an expression of Western experience and power of interpretation that forces other cultures into Western schematisations. In contrast, we are formulating an alternative position, in which we are trying to explore the boundaries between the religious and non-religious beyond normative concepts. We are particularly seeking such boundaries in regions that differ greatly from the so-called “West” in the “Modern World” in terms of culture and history: In various Asian regions and – partly overlapping with these – in the so-called “Islamic World”, but also in different epochs. This is linked to a plea for comparability across multifaceted regions and cultural contexts, and for investigating their entangled history.
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Die Säkularisation der Klosterbibliotheken im albertinischen Sachsen (Mark Meißen, Leipzig und Pegau)Alschner, Christian 08 October 1969 (has links)
Die Reformation und nicht zuletzt die durch sie im 16. Jahrhundert erfolgte Säkularisation der Klöster veränderte Sachsen. Vom Wechsel der Eigentumsverhältnisse waren Gebäude, Ländereien sowie das Vermögen und damit auch die Bibliotheken der Klöster betroffen.
Bisher existierten Darstellungen dieser Thematik nur zu wenigen ausgewählten Klosterbibliotheken. In der vorliegenden Arbeit werden alle Klöster des albertinischen Sachsens bezüglich ihrer Bibliotheken in diesem Zeitraum untersucht. Zahlreiche Quellen werden erstmals verifiziert und ediert.
Nach einer Darstellung der Situation vor der Reformation sowie der wirtschaftlichen, sozialen, politischen und kulturellen Verhältnisse des ausgewählten Territoriums in der 2. Hälfte des 16. Jahrhunderts folgen Einschätzungen zum Bücherbestand der 30 Klöster in 20 Ortschaften und des Domherrenstifts zu Meißen.
Vergleiche der Säkularisation von Bibliotheken nach der Reformation in anderen Territorien und Provenienznachweise für einzelne Handschriften und Frühdrucke sowie das vollständige Sequestrationsverzeichnis der Bibliothek des Dominikanerklosters zu Leipzig von 1541 ergänzen die Arbeit.
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Modes of Religionization: A Constructivist Approach to SecularityDreßler, Markus 14 November 2019 (has links)
This article discusses four concepts: religionization, religio-secularization,
religio-secularism, and religion-making. These concepts are proposed as
heuristic devices for the analysis of the processes through which social
networks, practices, and discourses come to be understood as ‘religious’
or ‘religion.’
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How (Not) to Take ‘Secularity’ Beyond the Modern West: Reflections from Islamic SociologyZemmin, Florian 14 November 2019 (has links)
Debates about the usability of the concept of ‘secularity’ in academic research are not merely theoretical. Standpoints are also politically informed and arguments are sometimes emotionally charged. To some, merely using the term ‘secularity’ seems to inflict violence upon certain objects of research or even upon themselves. Others object to applying the concept beyond a particular arrangement of secularity, lest that defense-worthy arrangement be undermined. Taking a step back, however, the actual hermeneutical problem and historical question still seems rather clearly to be this: is it possible to uncouple the link between secularism as a political regime and secularity as an analytical concept with broader historical purchase? In this paper, I argue that the basic approach of Multiple Secularities is indeed the commendable way forward, but could be refined and improved, also by learning from the valid points of its critical alternatives. Thus, this paper aspires to shed light on two basic questions, namely, how to take ‘secularity’ beyond the modern West, and, as a logical prior, why take ‘secularity’ beyond the modern West in the first place?
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Shifting Modes of Piety in Early Modern Iran and the Persephone ZoneYavari, Neguin 14 November 2019 (has links)
If any one thing marks early modern history, it is religious transformation.
Confessional and pietist movements, both European firsts, are
prominent examples of such catalysts for change.1 In large parts of the
Islamic world in the 15th and 16th centuries, it was Sufi piety that carried the
day. The historiographical record reveals strikingly new imaginaires and
novel modes of connectivity to the past. The focus in this paper is on the
manifold ways in which new forms of religiosity redefined the landscape
of politics in the eastern Islamic world. It traces invocations of the past in
Fakhr al-Dīn Kāshifī’s (d. 1532) Rashaḥāt ‘ayn al-ḥayāt 2 (Sprinklings from
the Fountain of Life), a 16th-century collected biography of Naqshbandī
Sufi masters, to argue that the classificatory schema adopted by the author
reveals a template of secularity that marks a significant departure from past
manners of adherence.
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‘Unbiased Scholars’ and ‘Superficial Intellectuals’: Was there a Public Culture between Europe and Inner Asia in the Long 19th Century?King, Matthew W. 14 November 2019 (has links)
This working paper is derived from a larger research project exploring
what I consider to be a tenuous but persistent form of “public culture”
extending between Inner Asia and Europe over the course of the 18th
and, especially, 19th centuries. This “stranger relationality,” as Michael Warner
would have it, was mediated by new forms and routes of Eurasianist
textual circulation. In this late imperial period, spread along the frontiers
of the Qing, Tsarist, and British empires, Tibetan, Mongolian, and Buryat
monks read works by European and East Asian intellectuals on all manner
of technical knowledge, and began writing not to fellow scholastics or local
readers, but to a global community of “the knowledgeable” (Tib. mkhas pa;
Mon. baγsi, nomčin).
The social site of what I am exploring as a new form of reading, interpreting,
and writing in Asia’s heartland was the dispersed web of monastic
colleges (Tib. grwa tshang; Mon. datsang) that connected generations of
polyglot and cosmopolitan scholastics across the otherwise diverse and
segregated socio-political blocs of late imperial Central and Eastern Tibet,
north China, all Mongolian territories, and Siberia. My ongoing research is
revealing how the practices of secularity (as defined by the Multiple Secularities
framework) enacted by this commonwealth of frontier, synthetic
scholastics was repurposed in the early 20th century, in the ruins of the
Qing and Tsarist empires, to invent the social imaginaries, national subjects,
civil societies, and other products of socialist secularism that produced
modern Inner Asia (and continues to legitimize claims by Russia
and the PRC on its Inner Asian frontiers).
In this working paper, I will briefly introduce the social sites of my
sources, the Buddhist monastic colleges that spanned the Sino-Russian
frontiers, and provide a few examples of synthetic scholastic products
that emerged in this previously unstudied form of Eurasianist public culture
(c. 1750–1930s). I will also share some preliminary arguments I have
drawn about the ways that practices of secularity amongst the actors my
work considers led directly to the creation of the modern public sphere,
civil society, and ironically, revolutionary institutional forms and models
of history that had violently erased scholastic culture from public life.
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The Secular Ground Bass of Pre-modern Japan Reconsidered: Reflections upon the Buddhist Trajectories towards SecularityKleine, Christoph 19 July 2018 (has links)
No description available.
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