This dissertation investigates the changing healing practice of Zulu sangomas in KwaZulu Natal, South Africa. Indigenous healing in South Africa is currently at a crossroads. While the latest... Show moreThis dissertation investigates the changing healing practice of Zulu sangomas in KwaZulu Natal, South Africa. Indigenous healing in South Africa is currently at a crossroads. While the latest healthcare legislation accepts the traditional healthcare system as equal to cosmopolitan healthcare, the accompanying institutional developments present obligations and challenges for indigenous healers. While the legalisation is important for sangomas, certain valued characteristics of their much-frequented healing practices are now under pressure. This research seeks to detect where transformations in indigenous healing practices originate and it seeks to understand to what purpose adaptations in healing processes serve. Show less
This study builds on the work of Juffermans who has shown that religion takes on three ‘different meanings’ in Spinoza’s works, namely 1.superstition; 2. faith; and 3. philosophical religion. In... Show moreThis study builds on the work of Juffermans who has shown that religion takes on three ‘different meanings’ in Spinoza’s works, namely 1.superstition; 2. faith; and 3. philosophical religion. In this way Spinoza has provided us with a nuanced normative theory that can help us to evaluate religions. Different from the Straussian view which considers this theory to be rife with contradictions, this study researches how the three perspectives on religion could exist side by side.Spinoza’s theory of religion, so it is argued, following Fraenkel, belongs to a tradition of philosophical religions. In this tradition the Divine is understood as the perfect exemplar of reasonableness, and historical religions are understood as pedagogical-didactical tools to lead the common people to a life of reason.Spinoza was not only a critic of religion and the Bible, he also endorsed them for individuals as well as for societies. Spinoza’s religious ideas were understood by Spinoza’s circle of friends as an example of ‘reasonable Christianity’. Spinoza was not in favor of the separation of Church and State. He was a proponent of a state-guided ‘public church’, guarding over the faith of the general population and fighting the superstitious beliefs that can divide society. Show less
Research into the phrasing, structure, and nature from the point of view of legal history, as well as the social and religious background of temple oaths from the Ptolemaic period, supplemented... Show moreResearch into the phrasing, structure, and nature from the point of view of legal history, as well as the social and religious background of temple oaths from the Ptolemaic period, supplemented with 21 unpublished texts written in demotic and Greek. Chapter 1. Introduction: Meaning and terminology of the oath in Ancient Egypt; Chapter 2. Juridical oaths from the Old Kingdom through the Ptolemaic period: an overview (ca. 2600-30 B.C.); Chapter 3. The format of temple oaths: a study of their clauses, components and legal contents; Chapter 4. Swearing a temple oath: the procedure; Chapter 5. Unpublished texts. A selection of demotic temple oaths in the Turin Egyptian Museum and Greek temple oaths from various collections. Show less
In Ayuuk worldview time is generated by the movement of stars and sun, which make their way through the sky and the worldview. Thanks this movement, both light and darkness as well as heat and... Show moreIn Ayuuk worldview time is generated by the movement of stars and sun, which make their way through the sky and the worldview. Thanks this movement, both light and darkness as well as heat and cold are distributed over the surface of the earth. Here the intervention of other divine beings plays an important role, such as water, rain, wind, thunder, and lightning, which lead to different climatic and meteorological conditions. From this perspective the world, the sun, moon, and stars are seen as animated beings with a sacred character. Also, the time that they generate, and the space in which this occurs, are considered sacred. The relationship between time ans space is conceived whithin the Ayuuk culture on a vertical line with a direction of movement that goes from top to bottom, in which the events thah have already occurred remain below and what is still to come is above. The cultural perception of the course of time can be represented as a spiral, wich starts from the center of the world and moves from right to left (counter clockwise in) continously rotating through the four major directions of the universe (east, north, west and south). Show less
This research elucidates various responses of the Yao to the social consequences of civilizing projects historically implemented by a powerful ‘Other’ to them, that is, the successive... Show more This research elucidates various responses of the Yao to the social consequences of civilizing projects historically implemented by a powerful ‘Other’ to them, that is, the successive Chinese imperial and post-imperial states. The Yao are one of the 56 nationalities in today’s China. The research reveals that the Yao’s reactions to the state’s civilizing force are gendered, as manifested in a religious domain. The research shows that Yao men embrace the power of ‘otherness’ that an imperial Daoist cosmology and manuscripts in Chinese entail, while Yao women sustain indigenous culture and belief by ‘singing’. A textual analysis of the probable products of female singing—narratives about goddesses of fertility—points to two types of Yao reaction in the position of women. On the one hand, the narratives embody a symbolic ‘space of negotiation’ in which Yao struggle to claim their agency, but the natural power of female fertility that symbolizes the layer of indigenous culture and belief is eventually domesticated. On the other hand, the narratives convey Yao’s criticisms of the social consequences of imperial Chinese state governance, imposed in the form of patrilineal ideology in marriage and kinship, showing also how different women sought their escape from that. Show less
I investigate the intersection of two of the most important areas governing how modern society is organized: the law governing religion. I investigate whether the purportedly (or presumptively)... Show moreI investigate the intersection of two of the most important areas governing how modern society is organized: the law governing religion. I investigate whether the purportedly (or presumptively) secular Western legal understanding of the idea of “religion,” as it is understood in court judgments, reflects any religious presuppositions or bias. In other words, to what extent is the idea of “religion,” as it is understood by courts, sectarian rather than secular? If a bias exists, what should be done about it in order to bring our understanding, our definitions, and our approach to legal issues involving religion into conformity with broader legal norms concerning formal equality? To investigate whether such a bias exists I begin by examining two sets of court decisions: one from the United Kingdom and one from Israel, discussing the question “who is a Jew?” in a legal context. I then discuss what the implications of those findings are, with particular regard to how “religion” as a legal term of art should be interpreted by courts. How should judicial interpretation of fundamental guarantees of religious freedom take account of the Christian provenance of the criteria governing what it means to be a religion in the first place? Show less
The study of non-Western cultures often relies on the knowledge of those cultures’ religions. This certainly applies to Javanese Studies, where “Javanese Islam” is one of its constitutive concepts.... Show moreThe study of non-Western cultures often relies on the knowledge of those cultures’ religions. This certainly applies to Javanese Studies, where “Javanese Islam” is one of its constitutive concepts. However, this notion is plagued by theoretical problems, suggesting it misrepresents the Javanese religious condition. Through a conceptual genealogy this research traces the origin of “Javanese Islam”. Its conceptualisation is shown to be part of a Western project of making sense of Javanese culture. However, the origin of the twin-concepts “Javanese Islam” and “Javanism” does not lie in the West’s ambitions for colonial dominance. Rather, they are pieces of Christian theology. The West’s preoccupation with religion compelled it to recognise certain Javanese traditions as elements of religion. It thus came to see ngelmu as the core beliefs and slametan as the central ritual of a Javanese religion. This representation however is not supported by empirical evidence or theoretical proof. If, as this research suggests, syncretist Javanese Islam is actually an experiential entity in the experiential world of the West, new research questions arise. Is there an alternative approach to gain insight into Java’s traditions? Show less
This book presents a mode by which to discuss and assess Jewish religious participation and religious group membership as a social phenomenon through the lens of social identity theory. It... Show moreThis book presents a mode by which to discuss and assess Jewish religious participation and religious group membership as a social phenomenon through the lens of social identity theory. It includes analyses and discussion of minority groups’ self-perception within broader national contexts, self-esteem as a result of religious group membership, and the dichotomy between religious in-group identity and active belief. If we are able to distinguish ‘belief’ from ‘belonging’ relative to institutional religions, we might better accommodate the needs and values of these groups. This book focuses on a Canadian group of secular Jews, combining quantitative and qualitative methods to illuminate how religious identity, connection and membership affect daily modern life. Show less
This inquiry seeks to determine to what extent equality and freedom are constituents of a liberal democratic state; part 1 deals with equality, part 2 with freedom. Since the concept of the liberal... Show moreThis inquiry seeks to determine to what extent equality and freedom are constituents of a liberal democratic state; part 1 deals with equality, part 2 with freedom. Since the concept of the liberal democratic state is the subject matter at hand, it seems obvious that freedom is not absent, but that does not answer the question to what extent it should be allowed to citizens, which is what is inquired in detail. As for equality: equal rights, such as the right for every (adult) citizen to vote, are generally accepted to be an integral part of a liberal democratic state, but this raises the question on what foundation such rights are based. Equal rights have widely been defended on the basis of various moral viewpoints. After dealing with some preliminary matters in chapter 1, the tenability of some important and representative theories are examined in chapters 2 to 5. Rawls’s theory focuses on rationality as the pivotal feature to consider beings as equals and to treat them equally, but fails to indicate the import of this feature in that it remains unclear whether rationality is a moral characteristic. The problem with Dworkin’s position, on the other hand, is its abstract nature: Dworkin does not base his account on rationality as a special characteristic, but instead speaks of some beings being ‘intrinsically valuable’. In Kateb’s account, ‘human dignity’ is the focal concept. When it comes to providing the basis for human dignity, this position appears to be difficult to uphold, primarily because it remains unclear precisely which characteristic of human beings is supposed to account for their alleged dignity. In Kant’s alternative, this problem is absent, as reason – in a special sense – is the crucial feature for him. The main problem in this case is that it is difficult to see how dignity should follow from being reasonable or acting on the basis of reason. Starting from a moral outlook is problematic for these reasons and others, so in chapter 6, a position that does not use such a basis is defended. ‘Basic equality’ is the crucial notion here. Simply put, the actual (approximate) equality, which I call factual equality, is the starting point, to be specified by basic equality. Factual equality is observed in many ways, and basic equality is the sort of factual equality between two or more beings that is considered relevant to them (and simultaneously by them, as they are, in a liberal democratic state, also the ones who establish this). Basic equality must in turn be specified. Rationality, I argue, is the most viable characteristic to realize this specification in a liberal democratic state; this has no moral connotation. The upshot of this stance is that a realistic alternative to the theories discussed above is offered, the benefits of which are twofold. On the one hand, vague and problematic terms are shunned, which adds to the position’s consistency and tenability, while it provides, on the other hand, a solid basis for a liberal democratic state to recognize one of its essential features. This means that formal equality, manifested in political equality (exhibited by political liberties, such as the right to vote and the freedom of speech) and legal equality, resulting in equal treatment (e.g. of employees by their employers), can be upheld without the need to resort to moral premises that not only fail to constitute a consistent account but are in addition not universally acknowledged. Part 2 of the inquiry deals with freedom. After some general remarks are made in chapter 7, the import of freedom is indicated in chapter 8. This makes it clear why granting citizens as much freedom as possible is beneficial for both the liberal democratic state as a whole and for citizens themselves. However, as the phrase ‘as much as possible’ indicates, it is important to define the limits (if any) of freedom carefully. Since part 1 of the inquiry emphasizes the importance of (basic) equality, it would seem appealing to connect it with freedom. The merits and difficulties of such a position – Dworkin’s ideas are examined here – are expounded in chapter 9. An alternative for it is offered in chapters 10 and 11, where a demarcation line to limit freedom is defended. Mill’s harm principle provides a useful frame of reference here; the ignore principle, as it is called, seeks to find the optimal outcome in balancing the various interests that are involved. The foregoing prompts the question of whether the liberal democratic state can adopt a neutral stance, and how it should respond to those who deny certain principles of a liberal democratic state, notably those defended in part 1 of this study. In other words: what should the state’s position be towards those who deny that people are equal, e.g. on the basis of racial differences? This is the central issue that is examined in chapters 12 to 15. I argue that it is not the task of a liberal democratic state to decide what people should think, but that, in line with what is maintained in chapters 10 and 11, only equal treatment should be guaranteed, meaning that the outward acts of citizens may legitimately be regulated but nothing else. In this light, Rawls’s and Habermas’s positions are examined critically. Finally, some attention is devoted to the subject matter of militant democracy. The question is pertinent whether the liberal democratic state might be undermined by its own principles. After all, a majority is able to radically change this form of government to one that is ultimately incompatible with those very principles. I try to approach this issue as consistently as the others that present themselves throughout this inquiry. Show less
A diachronic survey of the Sumerian ideas about Beginnings __ cosmogony, theogony and anthropogeny __ is described. Third millennium Sumerian texts describe the 'marriage' of the primaeval pair an... Show moreA diachronic survey of the Sumerian ideas about Beginnings __ cosmogony, theogony and anthropogeny __ is described. Third millennium Sumerian texts describe the 'marriage' of the primaeval pair an and ki __ Heaven and Earth, thereafter the sky god An and the mother goddess Nin__ursa_a __ and the birth of their children: gods. From the second millennium onwards the Sumerian culture disappeared, except from the scribal schools; there was an increasing Semitic influence. The beginning became a primaeval ocean, Namma who gave birth to an-ki. Later the pair Aps_ and Ti'amat produced heaven and earth __ not yet in their final form __ and the ancestors of An. Aps_ and Ti'amat were killed. Marduk gave heaven and earth their final appearance with both halves of Ti'amat's body. In the Sumerian myth 'Enki and Ninma__', man is created with the aid of clay (Enki's idea), and borne by Namma. In the Akkadian text atra-__as_s a god is killed; with his flesh and blood together with clay man was created. The purpose of the creation of man was always the same: the gods do not want to provide for themselves; the maintenance of the gods is man's daily duty. Show less
This dissertation compares divination in ancient Greece to divinatory practices in Republican Rome and Neo-Assyrian Mesopotamia. Divination is the human production and interpretation of signs which... Show moreThis dissertation compares divination in ancient Greece to divinatory practices in Republican Rome and Neo-Assyrian Mesopotamia. Divination is the human production and interpretation of signs which were thought to have come from the supernatural – the signs could be concerned with past, present or future. The process of divination consists of three elements: homo divinans, sign and text. These three elements are systematically compared, after which divination is discussed in its relation to time and uncertainty.********************************************************************************Commercial edition available at Brill Publishers, ISBN 978-90-04-25239-4 (hbk) ; 978-90-04-46422-3 (pbk); 978-90-04-25630-9 (e-book)https://brill.com/view/title/24193 Show less
Der vorliegenden Arbeit liegt eine spirituelle und dialogische Erfahrung mit der Religion und Kultur der heutigen Mixteken zu Grunde, die ich im Zuge des pastoralen Dienstes als katholischer... Show moreDer vorliegenden Arbeit liegt eine spirituelle und dialogische Erfahrung mit der Religion und Kultur der heutigen Mixteken zu Grunde, die ich im Zuge des pastoralen Dienstes als katholischer Priester in der Pfarrei Nuestra Señora de la Natividad in Chalcatongo, Distrikt Tlaxiaco im mexikanischen Bundesstaat Oaxaca in den Jahren 1990 – 1993 machen durfte. Diese Erfahrung verlangt nach einer Deutung, die grundlegende und wichtige Erkenntnisse für die wissenschaftliche Kulturanthropologie und Religionsgeschichte verarbeitet und transparent macht. Deshalb wird diese Interpretation als wissenschaftliche These dargestellt. Mein persönliches Anliegen ist es jedoch mit dieser Arbeit nicht nur zu einem vertieften Verständnis mixtekischer Religion und der Rolle von Religion in anthropologischen Studien beizutragen, sondern insbesondere auch den Mixteken selbst aus der Sicht und der Einsicht eines Europäers die Kostbarkeit und den Reichtum ihrer Tradition vorzustellen. Ich möchte mit dieser Arbeit an die junge Generation der Mixteken appellieren, die „Tradition der Ahnen“ im Umfeld aggressiver und allzu plausibler Modernität nicht achtlos beiseite zu stellen Show less
The title of this study raises questions about the meaning and the significance of the words 'modernity', 'tradition' and 'Political Islam' in contemporary Iran. The purpose of this study is to... Show moreThe title of this study raises questions about the meaning and the significance of the words 'modernity', 'tradition' and 'Political Islam' in contemporary Iran. The purpose of this study is to reveal true meanings of the thoughts and practises of the post-revolution Iranian elites and intellectuals, in relations to and alongside the social events, to emphasize the existence of a modernisation process in the institution of state and the moderate re-interpretation of Islam in the religious establishment, which together have given rise to the distinctly Iranian features of political development. This study shall be in a socio-historical setting because political changes and social events in contemporary Iran are difficult to identify and impossible to understand unless their roots are discovered in their true locations. Show less
In veel dorpen en steden in de zeventiende-eeuwse Republiek der Zeven Verenigde Nederlanden werd het leven bepaald door het ritme van de zeevaart. Een groot gedeelte van de mannelijke... Show moreIn veel dorpen en steden in de zeventiende-eeuwse Republiek der Zeven Verenigde Nederlanden werd het leven bepaald door het ritme van de zeevaart. Een groot gedeelte van de mannelijke beroepsbevolking was in deze gemeenschappen bijna voortdurend afwezig. Tot nog toe is binnen de Nederlandse maritieme geschiedenis weinig aandacht besteed aan zeevarende gemeenschappen. Dit proefschrift geeft een gedetailleerd beeld van het leven in zeventiende-eeuws Schiedam, Maassluis en Ter Heijde. Historica Annette de Wit analyseert aan de hand van een grote diversiteit aan bronnenmateriaal op welke wijze de economische afhankelijkheid van de zeevaart het dagelijks bestaan beïnvloedde. Geanalyseerd wordt hoe (de dominantie van) de zeevaart invloed had op het werk dat mannen en vrouwen deden, op het huishouden en het gezin, op de sociale verhoudingen binnen de samenleving en op het godsdienstig leven van de inwoners van de drie gemeenschappen. Samenvattend kan gesteld worden dat de zeevaart invloed had op vrijwel alle aspecten van het dagelijks bestaan in Schiedam, Maassluis en Ter Heijde. In de havenstad Schiedam werd deze invloed aan het einde van de zeventiende eeuw minder als gevolg van het groeiende belang van de brandewijnindustrie. Anders was dat in de occupational communities Maassluis en Ter Heijde, waar de zeevaart bepalend bleef voor het leven van de inwoners van het dorp. De visserij bepaalde hier niet alleen de sociale en economische verhoudingen, maar was ook verweven met cultuur en geloof. Show less
The notion of evil is not undisputed in contemporary philosophy and theology. Reconsidering Evil attempts a regauging of this notion by comparing four different approaches to the theme of evil.... Show moreThe notion of evil is not undisputed in contemporary philosophy and theology. Reconsidering Evil attempts a regauging of this notion by comparing four different approaches to the theme of evil. Paul Ricœur’s approach via symbols of evil provides a focus that enables an analysis and comparison of the highly reflective views of Immanuel Kant, Karl Jaspers and Karl Barth – who represent an ethical, tragic and a non-theodician theological view respectively. This book sets out to determine whether one can claim that speaking of evil is most at home in a specific way of thinking, with the hypothesis that the latter will turn out to be a religious way of thinking. In the final chapter the notion of "the end of evil" turns out to be very important for understanding the specific character of a religious view of evil. In comparison with Kant's ethical view and Jaspers' tragic one, the broadest or richest understanding of evil is to be found in a religious context. However, this comparison also shows the possible dangers of a religious view. Thus, by means of an in-depth analysis of these thinkers, the relevance of the theme of evil for present-day philosophy of religion is critically examined. Show less
D. Z. Phillips is a leading figure in advocating a Wittgensteinian approach to the philosophical study of religion. His writings exert an important influence on contemporary philosophy of religion,... Show moreD. Z. Phillips is a leading figure in advocating a Wittgensteinian approach to the philosophical study of religion. His writings exert an important influence on contemporary philosophy of religion, giving a new direction to the philosophical discussion of religious belief and practice. Although his work has prompted much – often critical – comment, a thorough investigation has not been forthcoming. Grammars of Faith fills that gap. The book pays close attention to Wittgenstein's own remarks on religious belief, arranging them against the background of his broader philosophical methodology, as well as to the efforts of the early Wittgensteinians at providing a more comprehensive Wittgensteinian philosophy of religion. Central to this study are Phillips's understanding of philosophical enquiry as a form of contemplation, and his descriptive accounts of religious belief. By means of a careful and methodical examination of Phillips's oeuvre, the study seeks to present a fair assessment of Phillips's position, showing not only its weaknesses, but also its strength Show less
This is the first study that connects Septuagint research, mainly the domain of theologians, to insights from Translation Studies. Of the different approaches in TS I consider especially historical... Show moreThis is the first study that connects Septuagint research, mainly the domain of theologians, to insights from Translation Studies. Of the different approaches in TS I consider especially historical TS and the linguistic (or early) TS relevant for the study of the Septuagint. From a survey of views of language and translation in Antiquity it appears that the same differences of opinion existed among Greeks, Romans, Jews and Egyptians. The 'frontlines' between views of language and translation by no means coincided with religious borders. That there would exist 'a Jewish view of translation' prescribing literalness, as is commonly believed, is evidently mistaken. This myth in fact harks back to the anti-Jewish propaganda by the church father Jerome (Hieronymus). Many 'modern' insights in language and translation were common knowledge in Antiquity, albeit less systematic and in a different terminological garb. The chapters 4-6 consist of an analysis of the transformations (or 'shifts', changes in form or content that necessarily or intentionally occur in the process of translation). I analyzed the LXX translations of Genesis 2, Isaiah 1 and Proverbs 6. Before ascribing 'deviations' to the translator's ideology or to a different Hebrew Vorlage, one should of course first exclude the possibility that the deviation arose from translational factors. Every transformation has a cause, and by categorizing the rationales behind the transformations we can trace the translational hierarchy that guided the translator(s), consciously or unconsciously. The conclusions show that both Septuagint Studies and Translation Studies greatly profit from this cross-fertilization. Show less
