Yohanes Parihala, Rachel Iwamony, Olivia R. Sekewael
The Maluku conflict from 1999 to 2004 provides valuable data for building interreligious shared communities. In the pursuit of peace, religion and the local culture of Maluku played a significant role. This article explicitly analyzes the religious and cultural texts that contribute to maintaining the peace of Maluku. This article argues that the Eucharist (Luke 22:14–20) and the shared-meal traditions of makan patita and fayatat in Maluku share common values—sharing, hospitality, sacrifice, and peace—that can be woven together as a model for sustaining interreligious harmony in Maluku. The celebration of the Eucharist is an essential part of Christian tradition, and interreligious people in Maluku still practice makan patita or fayatat. This shared narrative can contribute to building shared interreligious communities. The shared community could become a space to build a life together that embraces each other. This study uses a qualitative research approach by analyzing three main themes, namely exploring the meaning of the Eucharist in Luke 22:14-20; analyzing the practice and value of eating patita or fayatat in Maluku; and ending with the construction of contextual theology by intertwining the Eucharist and makan patita or fayatat as a model for maintaining peace in Maluku.
While there has been growing scholarly interest in the role of religious literacy in K-12 teacher education, scholarship on how preservice teachers understand religious literacy as an aim of social justice-oriented education remains limited. This empirical case study of one teacher education program in a Canadian university examines the perspectives of preservice teachers and how they view critical religious literacy (CRL) as a means of addressing the potential harms of religious illiteracy. Using empirical data collected in personal interviews and focus groups, this qualitative case study employed philosophical analysis centered on a theoretical framework that includes the concept of epistemic injustice. The data show that preservice educators feel unprepared to engage with religiously diverse students, to navigate issues related to religious diversity, or to respond to the potential epistemic harms of religious illiteracy, such as exclusion, discrimination, or polarization. As such, this paper contends that to reduce the potential epistemic injustices related to religious illiteracy in their programs and in K-12 classrooms, teacher educators ought to include CRL as an educational aim in preservice teacher education.
Amna Mohammed khamis Humaid Alshamsi -, Assist. Prof. Dr . Fatima Al Zahraa Aouati -
This study sheds the light of one of Prophet's Mohamed most influential Hadith’s, “Be tender toward the poor and sit with them”. It applies an An objective and practical investigation on Prophet Mohamed’s treatment with those who were less fortunate and tries to deduce many of its important implications of it. The study also investigates how accurate is the Hadith and understands some of the jurisprudence issues related to it.One of the study’s aspects is to understand Prophet Mohamed approach’s in treating the poor and how he tried to highlight the culture of compassion in society. Another aim of the study is to find solutions to poverty and perform a case study on Sharjah Society.The study results includes that the Hadith is accurate as all the attribution to it are trustful men. It was also found that establishing charity societies that supports the poor is one of the best options in the Arab countries.
In K.E. Løgstrup’s (1905–1981) theology, the point of intersection between phenomenology and systematic theology is our life experiences. In this article, Løgstrup’s way of combining phenomenology and theology is explored from the 1930s to the 1970s. The idea that life is not an amorphous abyss, but God’s creation runs like a connecting thread throughout Løgstrup’s oeuvre. This idea negating a nihilistic understanding of life requires a phenomenology of the social world that explores both the ethical and the metaphysical implications of our life experiences. Human beings are interdependent animals, and in this interdependency, an anonymous and unavoidable ethical demand makes itself present, saying that you have to take care of the life you have in your hands. Sovereign expressions of life are phenomena that support the ethical demand and the idea of creation. In the 1970s, Løgstrup broadened the perspective and explored how the universe is present in our life experiences through our bodily existence and our senses. Even so, there is not an unbroken way from these metaphysical considerations to theology. Christian Faith is based on God’s revelation in Jesus Christ. Life experiences are just the horizon against which it is possible to understand what the Christian message is. Systematic theology connects phenomenology on the one hand and the proclamation of the Gospel on the other hand.
The problem with this research is that the level of the practice of Christian religious education in Indonesia, which has taken place so far, is dogmatic. The pattern of Christian religious education is dogmatic in terms of content and approach. In terms of content, dogmatic themes are taught and passed on to others (children and adults). This model is a top-down model—for example, catechetics material. In the Catechetics curriculum, the material taught is generally about Confession of the Faith, the Ten Commandments, the Biblical canon, the prayer of our Father, the history of the church, and the ordinances of the church. In terms of content, it is apparent that the approach is thematically dogmatic. This approach does not lead to critical, constructive, and solution
bringing ideas. This research aims to establish the concept of Christian education based on Biblical theological approaches. The result of the analysis is that the present theology of the book of Deuteronomy provides valuable and essential educational material.
The interview with Mrs. Chongcharoen Sornkaew Grimsmann, a long-term member and former president of Thai Women Network in Europe (TWNE), was originally conducted in English over email by Sirijit Sunanta and Asuncion Fresnoza-Flot in July 2022. It was supplemented by an online interview (via WebEx) in Thai by Sirijit Sunanta in November 2022. Mrs. Grimsmann served as the President of TWNE from 2019 to 2022. TWNE is well-established and one of the most active organizations of Thai migrant women with individual and organizational members in 16 European countries, the US, and Thailand. TWNE seeks to collaborate with governmental and non-governmental organizations, both in Thailand and the destination countries, to improve the welfare of Thai migrant women. They organize annual general meetings to discuss topics relevant to Thai migrant women’s lives in destination countries and publish an annual newsletter Sarn Satree (สารสตรี) to circulate information. Mrs. Grimsmann has extensive experience of providing community service as a social volunteer and working with international organizations, particularly in the area of women and children’s welfare. She is now based in France and Thailand.
Joana Romeiro, Paulo Jorge Nogueira, John Fisher
et al.
Attention has been given to the experience of individuals undergoing assisted reproductive techniques. However, only recent literature has focused on the spiritual journey triggered by such an event and highlighted the nurses and midwives’ roles in the assessment of the spiritual needs of those living with infertility. This study aimed to perform a psychometric test of the factor structure of the Portuguese version of the Spiritual Well-being Questionnaire in a sample of people undergoing assisted reproductive techniques. This descriptive cross-sectional study was conducted between September 2019 and June 2020 on a sample of 104 Portuguese adults attending fertility treatment. An online questionnaire was released on fertility-related websites. A confirmatory factor analysis was conducted on six hypothesized models of the instrument. The findings provided evidence of an adequate internal consistency of the instrument, and the validity and reliability of the oblique four-factor model was confirmed. Spiritual well-being had a significant association with the nature of infertility and a higher score was achieved by participants that perceived religion as very important. This study provides a validated tool for nurses and midwives to assess spiritual well-being and promote an integrated reproductive healthcare approach. Further longitudinal research with bigger samples would provide more evidence of the spiritual needs of people living with this condition.
Despite the vast amount of literature on ‘spirituality’, the concept remains nebulous and unwieldy. This is only partially explained by the quality of the publications. A more convincing explanation must be sought in the history of the concept of spirituality itself. Until the eighteenth century, this history was just a subplot of the history of religion but, late during this period and encouraged by the rationalism of the Enlightenment, spirituality started to claim its independence from religion. Achieving such autonomy has not been easy and to this day there are publications still claiming that ‘real’ spirituality cannot be conceived of outside the space of religion. A method of analysis is offered in this chapter that may contribute to the shaping of a form of authentic lay or secular spirituality.
The history of the olive tree, its cultivation and its products is known for centuries. Some olive tree have survived over millennia and their history dates back to antiquity. In many cases, it is related to mythology and religion. The olive tree is associated with folk tradition, people's everyday life, and customs. In Greece, monumental olive trees are found in the Peloponnese, Crete, Euboea, Chios, Pelion and Attica. This paper explores and describes the particular morphological features such as shape, size, wood, cavities and age, as well as the cultural characteristics such as historical or religious events, myths and traditions that define an olive tree and characterize it as monumental. The main aim of our research is to examine the key position that monumental olive trees and their materialistic and symbolic manifestations consist a natural and cultural heritage as well. In this framework the study focuses on various key issues related to monumental olives trees and their natural, historical, social and cultural value.
This article explains the relationship between Islam and science from the perspective of Nurcholish Madjid. Nurcholish saw the relationship between Islam and science through two things, namely: first, the contribution of Islam to science; and second, the organic unity of Islam and science. Islam contributes greatly to the development of science and the contribution of Islam really cannot be underestimated because Islam is able to influence almost all fields of scientific studies. In addition, Islam has an organic and harmonious relationship with science. According to Nurcholish, science will always have a positive impact on a Muslim's faith, but if his faith is true. Conversely, if the faith is wrong, then the faith will be filled with things that are mythological. If a belief is filled with mythology, then the belief (religion) will be defeated by science.
Abstract:Philosophy is one of the fields of science that examines how to think deeply about something. Understanding of science comes from the Arabic words ‘science, English science, Dutch watenchap, and German wissenchap. Knowledge can be a science if it has special characteristics, arranged methodically, systematically, electronically (related) about a particular field and reality. Classification of science classification has developed according to its era. There are 5 truth theories according to Williams. Besides that there are positivistic, essentialistic, constructivist, and requistic theories. One field of philosophy is epistimologi often called the theory of knowledge. There are two theories of knowledge, namely realism and idealism. The method of gaining knowledge: empiricism, rationalism, phenomenalogical teachings of Khan. Methods in the theory of knowledge: Inductive, contemplative and dialectical. The next paper discusses religion which is an Indonesian term. Religion (English), religion (Dutch), and din (Arabic). There is a word between religion and life. In Islam there is a religion of heaven (samawi) or "religion of revelation" and there is "religion of the earth" (ardhi) or "religion of non-revelation". According to Max Weber, there is no society without religion. Science, philosophy, and religion have their respective functions and have differences and coherence.Keywords: Science, Philosophy, Religion, Comparison. Abstrak: Filsafat merupakan salah satu bidang ilmu yang mengkaji cara berpikir secara mendalam tentang sesuatu. Pengertian ilmu berasal dari kata bahasa Arab ‘ilmu, Inggris science, Belanda watenchap, dan Jerman wissenchap. Pengetahuan dapat menjadi ilmu apabila mempunyai karakteristik khusus, disusun secara metodis, sistematis, kohern (bertalian) tentang suatu bidang tertentu dan kenyataan (realitas). Klasifikasi penggolongan ilmu mengalami perkembangan sesuai zamannya. Ada 5 teori kebenaran menurut Williams. Selain itu ada teori positivistik, esensialistik, konstruktivitik, dan requistik. Salah satu bidang filsafat adalah epistimologi sering disebut teori pengetahuan (theory of knowledge). Ada dua teori pengetahuan, yaitu realisme dan idealisme. Metode memperoleh pengetahuan: empirisme, rasionalisme, fenomenalogis ajaran Khan. Metode dalam teori pengetahuan: Induktif, kontemplatif, dan dialektis. Makalah selanjutnya membahas agama yang merupakan istilah Indonesia. Religion (bahasa Inggris), religi (bahasa Belanda), dan din (bahasa Arab). Ada kata antara agama dengan kehidupan. Dalam agama Islam ada agama langit (samawi) atau “agama wahyu” dan ada “agama bumi” (ardhi) atau “agama non wahyu”. Menurut Max Weber, tidak ada masyarakat tanpa agama. Ilmu, filsafat, dan agama punya fungsi masing-masing dan mempunyai perbedaan dan pesamaan.Kata kunci: Ilmu, Filsafat, Agama, Perbandingan.
In this article, I examine religion-state relations and religious pluralism in Turkey in terms of recent changes in the religious landscape. I propose that there is a growing trend in the religious sphere that has resulted in a proliferation of religions, sects and spiritual approaches in Turkey. I argue that although the religious market model might not be applicable to the Turkish religious sphere during the republican era until the 2000s due to the restrictions applied by the state’s authoritarian secularist policies, it is compatible with today’s changing society. Different religious groups as well as spiritual movements have used the democratization process of the 2000s in Turkey as an opportunity to proselytize various faiths and understandings of Islam, with both traditional and modernist forms. In this period, new religious movements have also appeared. Thus, the Turkish religious landscape has recently become much more complicated than it was two decades earlier. I plan for this descriptive work firstly to provide an insight into the history of religious pluralism and state policies in Turkey. Secondly, I will discuss the religious policies of the republican period and, thirdly, I will evaluate recent developments such as the increasing number of approaches in the religious sphere within the scope of the religious market model.
This article focusses on the translator’s task as a cultural mediator who has to transfer the nuances of the literary text faithfully. The translation of culture-specific items, such as proverbs, figurative language, reference to religion, mythology or literature, and stylistics, are at the core of the discussion. This paper discusses generally recommended strategies used in translating culture specific items (CSIs), and further analyses and evaluates such strategies as used in two translated Arabic plays; Sa’dallah Wannous’s The Glass Café (1978/2004) and Mamdouh ‘Udwan’s Reflections of a Garbage Collector (1987/2006). The translation strategies used in these two plays are recognized and rationalized in terms of giving a domesticated or a foreignized effect. Besides transferring meaning, the cultural identity of the text is highlighted as a mainstay of the translation process
Diah Retno Dwi Hastuti, Mardia Mardia, D. Nuryanti
et al.
Indonesia's maritime triumph from history to being written in a song lyric is not a question, especially its reliability in making Pinisi boats whose processes are full of local wisdom and cultural values reflected in everyday life. The research conducted in Bira Village, Bontobahari Sub-district, Bulukumba District in May 2018 aims to examine the rationalism of making pinisi boats with Weber's perspective approach. The aim is to use qualitative methods with Weber's approach in the verstehen perspective. The findings show that the making of the Pinisi boat is still filled with mystical nuances of religion ranging from the determination of the day of manufacture to its launch in the sea even though the elements of modernization began to come in to streamline time and streamline costs as a form of rationality in acting, as in Weber's perspective, zwerk rational, werk rational, affectual action, and traditional actions