Religion and Politics

The study evaluates the organic linkage between homeland security and development in the Niger-Delta region and sustainable democratic development in Nigeria and concludes that there is a strong synergy between the threat to national security and development in all part of the country as a multiplier effect with specific attention to the issue of homeland security in the Niger-Delta region. The study recommends a holistic review of our security system. The approach adopted is the structural-functional; this is considered most appropriate as it deals on inputs, outputs, information and authoritative allocation of values.

Esta dissertacao tem como objeto de pesquisa as comunidades evangelicas localizadas em Carapicuiba, com a finalidade de nelas encontrar elementos que representem, manifestem ou recriem a religiosidade encontrada nas religioes de matriz africana. Para alcancar esse objetivo, nos servimos da observacao com participacao ativa em reunioes e realizamos entrevistas com dois lideres religiosos cristaos das igrejas escolhidas e com sacerdotes de Candomble. Tambem fizemos uso de textos historicos e religiosos. Nessa pesquisa, ficou comprovada a influencia da matriz cultural africana nao somente, como supomos inicialmente, por meio do contato com o Candomble, mas tambem das tradicoes afro-catolicas, como rezas misticas ("benzimento") e simpatias originarias das crencas populares. Foi notado tambem que a criacao e o desenvolvimento dessas igrejas e de uma teologia e cosmovisao peculiares, que se distanciam das conhecidas Reformadas e Pentecostais, e se inclinam a atender aos anseios ...

Two days prior to the assassination of right-wing political activist Charlie Kirk, a group of writers at US-based feminist magazine, Jezebel, published an article stating that they 'Paid Some Etsy Witches to Curse Charlie Kirk’. The magazine has since pulled the article, on the advice of their lawyers, so as not to cause any confusion about their stance on political violence of any kind.

Is it ever ethical to wish harm on someone, even if that harm is theoretical or supernatural? What code of ethics are witches bound to? And why do witches have such a complex relationship with right-wing politics?

Given this debate about the political bias of Bangladesh’s feminist groups, one can argue that they kept quiet about the sexual harassment at JFK against Tasnim Jara because of their clandestine linkages with the political party to which the attackers belong. Irrespective of the veracity or otherwise of this charge, the onus is on Dhaka-based feminist groups to prove that their activism is independent of any political affiliation.

Kutsal Kitap'ın yazarının kim olduğu sorusu konuya uzak olanlar için çok sık akla gelen bir konu olabilir. Kutsal Kitap, Tanrı'nın sözü olduğuna göre içindeki kitapçıkların yazarları olarak anılan kişilerin katkısı nedir? Eğer bu kitapçıkları insanlar yazdıysa Tanrı'nın bu konudaki rolü ne olabilir? Tanrı'nın sözünün kayda alınması ile ilgili öğretiye Esinleme öğretisi adı verilir. Thiessen şöyle yazmıştır: "Vahiy başka türlü öğrenilemeyecek gerçeğin iletilmesidir, esin-leme ise gerçeğin kaydıyla ilgilidir 2 . " Tanrı vahyini kay-deden insanlar üzerinde gereken her türlü etkiyi yaparak metnin O'nun istediği biçim ve içerikte yazılmasını sağlamıştır. Tanrı'nın Ruhu tarafından yönlendirilen insanların, Tanrı'nın sözlerini kendi yetenek ve birikimlerini kullanarak Tanrı'nın amacına uygun ve doğru bir biçimde iletmelerine esinleme denir. I. İkili yazarlık: Kutsal Yazılar hem Tanrı hem de insanın ortak yazarlığının ürünüdür. Chafer şu sözlerle konuyu açıklamıştır: "İlahi açıdan, Kutsal Yazılar, Tanrı'nın sözü olarak Tanrı'dan kaynaklanmış ve yalnız O'nun zihninin ifadeleridir ve insani açıdan Tanrı tarafından seçilmiş bazı insanların Tanrı'nın sözünü alma şerefi ve sorumluluğuna sahip olarak bu sözü yazılı biçimde iletmeleridir. " 3 Kutsal Yazılar'ın yazarının Tanrı oluşu onun kusursuzluğunu ve insan üzerindeki yetkisini bildirmektedir. Tanrı Kendi zihninde iletmek istediklerini yetkin bir biçimde iletebilecek güce sahiptir ve iletilmesini istediği sözlerin seçtiği insanlar tarafın-dan kusursuz bir biçimde yazılmasını da sağlaya-bilecek durumdadır. Sözlerinin kusursuzluğunu yazılma aşamasında korumaması (ya da koruya-maması) O'nun Tanrılık sıfatlarıyla (örn. adalet, iyilik, mükemmellik, her şeye yeten gücü, her şeyi bilir olması vb) bağdaşamaz. Bu nedenle Tanrı'nın sözü açısından yazımındaki kusursuzluk bir temel değerdir.

O artigo utiliza as perspectivas foucaultianas de poder pastoral,
subjetivação, discurso e sexualidade para analisar a produção de intolerância contra a comunidade LGBTQIAPN+ no Brasil contemporâneo. O estudo enfatiza o papel do cristianismo e do discurso bíblico conservador, contrastando essas visões com interpretações alternativas que desafiam leituras tradicionais. A pesquisa conclui que o neopentecostalismo, ao se apropriar de narrativas tradicionais sobre gênero e sexualidade, reforça a marginalização de minorias sexuais, perpetuando práticas discriminatórias e de exclusão social. No
entanto, esses fenômenos são compreendidos como parte de um plano de fundo mais amplo, relacionado a uma governamentalidade que regula corpos, comportamentos e identidades, consolidando estruturas de poder e controle na sociedade.

In this article, I am not advocating Globalism – far from it, as it is an anti-Christ Babylonian system. Nor am I advocating “Christian Nationalism”, to which I am also adverse, because it is a misunderstanding and misrepresentation of the Kingdom of God. Nor is it within the scope of this article to detail the evils of Globalism and Nationalism. The purpose of this article is to simply point out what Scripture has to say about Globalism. And to infer that what the inspired written words of God have to say represent God’s view of Globalism. And thus, we can align our perspective with God’s on the subject.

Η διακοσαετηρίδα της Ελληνικής Επανάστασης οδήγησε στη συγγραφή πληθώρας αξιόλογων (και μη) μελετών δίνοντας λαβή για μια συνολική επανεκτίμηση του ’21 στην ελληνική και διεθνή βιβλιογραφία. Όμως αυτή η ιστοριογραφική παραγωγή, στην πλειονότητά της, διστάζει να επανεκτιμήσει τον Αγώνα ως πολιτικό και κοινωνικό φαινόμενο λαμβάνοντας υπόψη ένα βάθος χρόνου που να εκτείνεται πριν το τέλος του 18ου αιώνα. Η παρούσα μελέτη φιλοδοξεί να καλύψει το ιστοριογραφικό αυτό κενό ιχνηλατώντας τη διαδρομή του μύθου της «ανάστασης» της Ανατολικής Ρωμαϊκής Αυτοκρατορίας, ενός πανίσχυρου συμβολικού αφηγήματος που γεννήθηκε στον ύστερο βυζαντινό κόσμο αλλά επηρέασε την ανάπτυξη και αρχική διαμόρφωση του ελληνικού εθνικισμού.

Το βιβλίο εξετάζει πώς η χρησμολογία, ένα σώμα βυζαντινών και μεταβυζαντινών προφητειών για την «ανάσταση» της Βυζαντινής Αυτοκρατορίας, μεταβλήθηκε από «ιερό» μύθο σε μέσο πολιτικής νομιμοποίησης κατά την εποχή των επαναστάσεων και των εθνών. Με τις ποικίλες προσαρμογές του στη νεωτερικότητα, ο «ιερός» αυτός μύθος αποτέλεσε ιδεολογικό υπόβαθρο μιας εθνικής επανάστασης ενώ συνέβαλε καθοριστικά στη διαμόρφωση της εθνικής ταυτότητας στο ανεξάρτητο ελληνικό κράτος. Από τη μεσσιανική προσμονή των αιώνων της οθωμανοκρατίας ως το κλίμα του αλυτρωτισμού που γέννησε τη Μεγάλη Ιδέα, το βιβλίο αναδεικνύει τη διαρκή δύναμη των μυθικών αφηγημάτων να εμπνέουν, να κινητοποιούν και να κατευθύνουν το συλλογικό φαντασιακό καλώντας τον αναγνώστη να επανεξετάσει τις ρίζες της ελληνικής εθνικής ιδεολογίας.

violent-extremism-in-pakistan-a-failure-of-public-education/ Following the murder of Mashal Khan on a university campus in northern Pakistan, Hamza Siddiq explores the link between Pakistan's public education system and incidents of violence motivated by intolerance. He argues that in order to promote tolerance, the curriculum needs to be reformed to promote critical thinking and informed debate. Pakistan is a country beset with complex social, economic and political challenges. While poverty, security and energy crisis are commonly cited as key issues, the fundamental problem concerns the decaying moral foundations of our society. Extremism, in multiple guises, has infected our societal conscience fueling widespread polarisation and division. This is manifested not only in the scourge of domestic terrorism but increasingly in a growing sense of intolerance toward the 'other'. From violence against religious minorities and antagonism toward linguistic diversity to murder in the name of blasphemy, like that of Mashal Khan at Abdul Wali Khan University last month, intolerance of dissent is at the heart of the problem. While the current state of extremism stems mainly from certain geopolitical policy choices, the role of public education in fostering proclivity for intolerance is undeniable. The link between Pakistani curriculum and extremism, however, is poorly acknowledged, if at all, by local policymakers.

Following the murder of Mashal Khan on a university campus in northern Pakistan, Hamza Siddiq explores the link between Pakistan’s public education system and incidents of violence motivated by intolerance. He argues that in order to promote tolerance, the curriculum needs to be reformed to promote critical thinking and informed debate.

Philpott, Daniel, "The challenge of September 11 to secularism in international relations", World Politics, 55, 1, octobre 2002, p. 66 sq. 2 Le constructivisme semble le plus ouvert à l'étude du religieux mais celui-ci est d'abord et avant tout inséré dans un ensemble de facteurs culturels et idéels sans être abordé dans sa spécificité.

he he st at gi ue de l É ole ilitai e I'SEM a pou issio de p o ouvoi la e he he su les uestio s de d fe se et d'e ou age u e ouvelle g atio de he heu s. L e se le de ses productions et de ses activités peut être suivi sur son site : www. defense.gouv.fr/irsem Les opi io s ises, les a alyses p opos es pa les auteu s pu li s, e gage t pas le i ist e de la Défense. ACCÈS AUX ESPACES COMMUNS ET GRANDES STRATÉGIES: VERS UN NOUVEAU JEU MONDIAL _______________________________________________________ 5 SOMMAIRE  INTRODUCTION .

The past three decades have witnessed an unprecedented proliferation of Arab music among Jewish Israelis. This stands in seeming contradiction with developments in the political arena, which have furthered the epistemic divide between Arab/Palestinian and Jewish/Israeli. This article traces how Israeli national culture invested in projects of nativization, has historically been repeatedly redefined vis-à-vis Arabness in contradictory ways, and in relation to a variety of Arab Others; including different groups of Palestinians and Arab Jews (Mizrahim). A focus on the Jerusalem-based Musrara School, which teaches different classical Eastern music styles, grounds this research ethnographically in the changing formations of (sonic) cultural citizenship among Jewish Israelis. The article shows how these changes lead to the current association of Arab musics with Jewish Mizrahi culture divorced from its conflictual ethnonational registers, and increasingly, also becoming a vector of indigeneity and Jewish exclusivity among the religious settler population in the West Bank.

Предмет на истражување и на практичната работа на проектот „МЕНТОР“ се следниве теми: преведување, процеси на преведување, стандарди EN/ISO (нов ISO); Имплементација на ISO/EN во софтверите на ПСД, Trados, Matecut; Machine translation; Почитување на процесите! Проектно водење, обезбедување на квалитет; Апликација и речник (доделување на UN/PW на сите и доделување на лица за увоз во речникот/Мкд.)Целите на проектот се: Пренос на знаења/информации на студентите на Филолошкиот факултет и другите факултети во рамките на УГД; Преведување – инволвирање на двете страни во преведувачките проекти во Македонија и пошироко; Обезбедување на пракса во ПСД за студентите на групите за преведување и толкување (сите јазици) Обезбедување на обука за наставниот кадар во врска со софтверските помагала за преведување (ТРАДОС и сл.) Мобилизирање на студентите со големи достигнувања за време на студирањето и можност за нивно дополнително обучување под менторство на искусни преведувачи и можност за нивно в...

L’influence de Peter Thiel sur l’administration Trump ne cesse de croître. En 2016, il était l’un des rares oligarques de la Silicon Valley issus des secteurs de la technologie et de la fintech à soutenir Trump. JD Vance, déjà présenté par beaucoup comme le successeur de Trump, doit sa carrière au soutien financier et politique de Thiel, qui a financé son élection au Sénat en 2022 et a convaincu Trump de le choisir comme colistier et vice-président.

הנוצרים־הפלסטינים, המהווים מיעוט הן בחברה הישראלית הן בחברה הפלסטינית, פיתחו מאז האינתיפאדה הראשונה שיח תיאולוגי ייחודי השוכן בצומת שבין אמונה דתית לזהות לאומית. תיאולוגיה זו מהווה מענה לנרטיבים נוצריים דומיננטיים הקושרים בין ישראל המקראית למדינת ישראל המודרנית, ובד בבד היא מבקשת לבסס את הלגיטימיות הדתית וההיסטורית של הנוצרים־הפלסטינים עצמם. תוך התמודדות עם מציאות של דיכוי פוליטי, התיאולוגים הפלסטינים משתמשים בפרשנות המקרא ככלי לניסוחו של רצף עם הקהילה הנוצרית הקדומה ששורשיה בתקופתו של ישוע. מתוך עמדה שולית, אך רפלקסיבית ויצירתית, הם עושים שימוש במסגרת מחשבה פוסט־קולוניאלית כדי לפרק נרטיבים מקובלים שבהם מדינת ישראל המודרנית מוצגת כמימוש והמשך לישראל המקראית, ומציעים פרשנויות חלופיות המציבות את הצדק כמרכיב מהותי בבשורה הנוצרית וכמפתח פרשני להבנת הטקסט המקראי. עבודתם משקפת תביעה כפולה השוזרת יחד את הדתי והפוליטי ופונה לשני מישורים של זהות: ראשית, תביעה להכרה בזהותם הלאומית כפלסטינים החיים תחת כיבוש; ושנית, תביעה להכרה בזהותם הרוחנית כנוצרים ילידיים, צאצאי הקהילה הנוצרית הקדומה שמעולם לא עזבה את הארץ. באמצעות עיון בכתביהם מול תיאולוגיות השחרור מאמריקה הלטינית ואפריקה ומול התיאולוגיה המערבית שלאחר השואה, המאמר בוחן את הפונקציה הכפולה והמורכבת של השיח התיאולוגי, המבקש להגדיר מחדש את המסורת הנוצרית ואת הזהות הנוצרית־פלסטינית גם יחד.

In 2005, L'historiographie de l'histoire de l'art religieux en France à l'époque moderne et contemporaine. Bilan bibliographique (1975-2000) et perspectives, edited by Isabelle Saint- Martin and Jean-Michel Leniaud, relates one hundred and thirty pages of bibliography for the history of religious art in the modern period. Despite this, Jean-Michel Leniaud notes the "absence of dialogue, even the scholarly autism" of religious history and the history of religious art, which "hardly communicate".
By asking in what clothes can the historian of sacred art present himself so that he can communicate with the historian of religion, this survey aims to present the possibility of a theological hermeneutic (Werner Jeanrond) in the history of religious painting in the modern era. By calling together religious history, theology and a history of representations of religious themes, reread in the light of theology and spirituality, this paper aims to propose a history of the way in which devotions and dogma in general are represented by the great masters as well as by the lesser masters. This would allow us to make a history of the materiality of religious belief as it was disseminated at court and in the provinces.
Can the poïesis (Aristotle) of a work of art be approached through the prism of its 'site of life' [Sitz im Leben] (Herman Gunkel) rather than its 'intellectual climate' [Zeitgeist] (Erwin Panofsky)? To what extent could we consider the image of religion to be part of the "effect history" of the biblical text [Wirkungsgeschichte]? Furthermore, could we consider that works of art participate, with their own expressive means, in the theological discourse of their time? Finally, would the art historian dealing with these images in this way contribute to a theology of images?

En 2005, L’historiographie de l’histoire de l’art religieux en France à l’époque moderne et contemporaine. Bilan bibliographique (1975-2000) et perspectives, dirigé par Isabelle Saint-Martin et Jean-Michel Leniaud, relate cent-trente pages de bibliographie pour l’histoire de l’art religieux à l’époque moderne. Malgré cela, Jean-Michel Leniaud fait le constat de « l’absence de dialogue, voire l’autisme savant » de l’histoire religieuse et de l’histoire de l’art religieux qui « ne communiquent guère ».
En se demandant sous quels habits l’historien de l’art sacré peut-il se présenter afin qu’il puisse communiquer avec l’historien du fait religieux, cet article souhaite présenter la possibilité d’une herméneutique théologique (Werner Jeanrond) en histoire de la peinture religieuse à l’époque moderne. En convoquant l’histoire religieuse, la théologie et une histoire des représentations de thèmes religieux, relu à la lumière de la théologie et de la spiritualité, nous souhaitons proposer une histoire de la manière dont les dévotions et le dogme en général sont représentés par les grands comme par les petits maîtres. Ceci nous permettrait de faire une histoire de la matérialité propre à la croyance religieuse tel qu’elle fut diffusée à la cour comme en province.
La poïétique (Aristote) d’une œuvre d’art peut-elle être abordée à travers le prisme de son « site de vie » [Sitz im Leben] (Herman Gunkel) plutôt que son « climat intellectuel » [Zeitgeist] (Erwin Panofsky) ? Dans quelle mesure pourrions-nous considérer que l’image de religion fait partie de « l’histoire des effets » du texte biblique [Wirkungsgeschichte] ? De plus, pourrions-nous considérer que les œuvres d’art participent, avec leurs propres moyens expressifs, au discours théologique de leur époque ? Enfin, l’historien de l’art traitant de ces images par ce biais contribuerait-il à une théologie des images ?

L'articolo trova posto nella pubblicazione Ripensare l'insegnamento religioso,  a cui hanno preso parte autori vari: A. Cortesi, G. Ibba, B. Salvarani, P. Dei Giorgi, P. Grassi, F. Pajer, L. Prenna, A. Jacopozzi, G. Migliorini, M.P.Giovannoni,D. Noffke, E. Noffke.

L’articolo propone una lettura di Lc 1,26-38 come vera e propria chiamata profetica di Maria di Nazaret. Il testo mette in parallelo Maria con Zaccaria, mostrando che la fede umile apre alla profezia mentre il dubbio chiude alla parola. La meditazione collega l’Annunciazione alla Visitazione: Maria, accogliendo lo Spirito, diventa subito missionaria di speranza e consolazione. Nel contesto del Giubileo 2025, Maria appare come profetessa di speranza: il dono ricevuto si trasforma in servizio, la grazia diventa responsabilità e annuncio vivo per il futuro, invitando la Chiesa a generare speranza concreta nel mondo.

On 3rd October 2025, I will be presenting a paper which critically examines the phenomenon of ‘Evangelical a-Historicism’ within the evangelical world, particularly tracing its trajectory from the mid-20th century to the present. However, it should be noted that by ‘evangelical’ the terms extend to the whole Protestant way of thinking, and also includes particular conservative Catholic positioning. Positioning itself within the interdisciplinary fields of Studies-in-Religion and historiography, the paper aims to deconstruct certain evangelical claims and reassemble them into a framework of ‘philosophical compatibilism’. It introduces two key analytical frameworks: the “spiral theory of stupidity, virtue, and truth” and “ideological compatibilism” (see diagram at the end of paper, before bibliography).

ABSTRACK The purpose of this study is to determine: how modernization, how the history of the emergence of Madrasis teachings, and how the existence the group of Madrais teachings, in Cigugur District, Kuningan Regency West Java. This study uses a phenomenological approach, methods of descriptive analysis, and the various qualitative research. The qualitative data is needed in this research are: modernization, historical emergence Madrais teachings, and the existence of groups Madrais Teachings, in Cigugur, Kuningan regency, West Java, namely the appropriate data and considered necessary to solve the problem are formulated. An analysis of: modernization, historical emergence Madrasis teachings, and the existence of groups Madra is Teachings, in Cigugur Kuning an regency, West Java, is done by describing about: modernization, historical emergence Madras is teachings, and the existence of groups Teachings Madrais in Cigugur Kuningan regency, West Java.

Resumo: Este artigo analisa a construção da identidade evangélica no Brasil contemporâneo, com foco nas disputas em torno da moralidade pública e do uso do termo "fundamentalismo" para descrever determinados segmentos do campo evangélico. Argumenta-se que essa categorização é frequentemente simplificadora, desconsiderando a diversidade interna e os conflitos confessionais que atravessam o movimento. A análise parte de referenciais da sociologia da religião e da análise do discurso pós-estruturalista, articulando dados empíricos, registros imagéticos e narrativas produzidas em ambientes e mídias evangélicas. São discutidas ainda as estratégias de diferenciação simbólica em relação ao "mundo", a participação política crescente dos evangélicos e o papel da mídia na reconfiguração das fronteiras entre religião, cultura e política. Palavras-chave: fundamentalismo; evangélicos; moralidades; identidade religiosa.

Philosophical Ecology is an emerging discipline with legal recognition that explores human-ecosystem relationships and environmental resources in the universe. It has roots in Islamic thought, with contributions from philosophers like Al-Farabi, Ibn Sina, and Ibn Khaldun. This paper introduces a new theorem in Philosophical Ecology within the Islamic context, offering insights into the origin, nature, and development of the discipline. It examines the role of Tawhid as the foundation of belief in

Throughout the nineteenth century, the pope changed from a distant and limited authority into a visible and powerful one, whose influence reached into almost every corner of the planet. This change of scope was the result of the centralization and globalization process the Catholic Church underwent during this period. In addition to factors such as the improving means of communication and transportation and the decline of doctrines limiting papal power, the establishment of transnational and transatlantic Catholic networks played a major role in the increasing power of the Vatican on a global scale. 1 While appearing fascinated by national narratives of clerical-anticlerical struggles, historians have often neglected the gradual rapprochement around the papal agenda for Catholics from both sides of the Atlantic in the nineteenth century. The forging of these new contacts should be understood as an ultramontane response to the transnational challenges

Despite the great number of articles and publications on anticlerical violence during the Spanish Civil War, this is the first to focus on the perceptions of its victims. In the documents they left behind, these imprisoned clergymen represented themselves as martyrs. With no influence from rebel propaganda, these statements provide evidence that the rhetoric of martyrdom was embedded in Spanish Catholic culture prior to the coup d'état against the Second Republic in 1936. Through a case study of the Roman Catholic Diocese of Barbastro, one of the districts most disrupted by anticlerical violence, this article explores the existence of a Catholic agency which transformed death in the name of God into a path of perfection; a path toward the improvement of oneself and of the whole of society. They thought of their martyrdom as a contribution to the victory of the rebels that would bring the Kingdom of God closer to Spain. Imbued by this ideal they performed their own martyrdom. 1 Research support from the Spanish Ministry of Education and Science through research projects HAR2012-32604 and HAR2012-31926 is gratefully acknowledged. I thank the anonymous referees for helpful suggestions. I also want to thank seminar participants at

Entre 1868 y 1936 en España se produjo una guerra cultural continua, pero con diversos grados de intensidad, por la definición secular o religiosa del espacio público. Ante este conflicto, los católicos españoles lejos de mantener una actitud pasiva acometieron una importante reforma de sus contenidos, organizaciones y estrategias, haciendo uso de los modernos medios de movilización de masas. Asimismo, se creó una potente red de organizaciones en las que se pudieron integrar por primera vez, seglares, jóvenes, mujeres y hombres. El impulso devocional del culto a la Virgen, al Sagrado Corazón y al Cristo Rey proporcionó a los católicos símbolos con los que identificarse y en torno a los cuales reagruparse. Por último, dicha renovación debe insertarse en la creación de una cultura política nacionalcatólica en la que se insertaron estas nuevas estrategias, prácticas y asociaciones, dotándolas de un sentido nacionalista que exaltaba la indisoluble unidad entre España y el catolicismo.

Based on a long-term analysis, this paper aims to observe how the temple of Our Lady of Pilar was progressively acquiring a national character. Under favorable circumstances to the flourishing of Marian cults, Pilar's tradition was adapting to the changing times. The open challenge by the Democratic six-year period in Spain (1868-1874) drove forward the national character of its temple. Furthermore, due to the commemoration of the Napoleon's siege of Zaragoza and the Rif War, the Pilar took a military and historical turn. Taking into account this process, we can understand the important role played by its temple during the Franco regime.

Baltic German humour and anecdotes about clergymen
Keywords: anecdotes, Baltic Germans, humour
Baltic German anecdotes (Pratchen) are a relatively unexplored part of Estonian
folk humour, much like Baltic German culture within Estonian culture as a whole.
This study focuses on anecdotes about Lutheran clergymen, which offer material
for comparison with the more thoroughly researched Estonian counterparts. These
humorous tales provide valuable insights into the cultural history, mentality, lan-
guage as well as everyday life of the Baltic German community.
Older Estonian anecdotes about clergymen often emphasize the social and ethnic
differences between Estonian peasants and the clergy. In contrast, Baltic German
anecdotes provide an internal perspective, exploring the role of the clergy within the
Baltic German community and their outreach beyond it. The anecdotes can offer
explanations for certain aspects that remain obscure and are therefore ridiculed in
Estonian anecdotes. Two key features of Baltic German humour are its oral nature
and the tradition of competing in witticisms (pliggern), a “national sport” possibly
rooted in student culture.
Initially shared orally, these anecdotes often referenced known people and places.
They were later written down to preserve the memory and cultural history of the
community. Older anecdotes published between the world wars, became classics
that kept appearing in various forms in later collections. World War II added a final
layer, with humour providing a way to encapsulate and process epochal events.
In Baltic German anecdotes, clergymen are depicted in everyday activities and
relationships, often taking on the role of the trickster parson. Unlike in Estonian
jokes, the dynamic between the nobility and the church features prominently. This
often takes the form of a humorous tug of war between the clergyman and the noble
patron of the church, who may have attended school together in the past. The par-
son’s attitude towards parishioners is usually benevolent but patronizing, with the
parish clerk, sexton, and coachman often playing supporting roles. Another central
theme is the clergyman as a political figurehead, reflecting the tensions caused by the
official campaigns of Russification and conversion to Russian Orthodoxy

Käesoleva artikli laiem eesmärk on vaadelda baltisaksa ajaloolist huumorit: anekdoote, nalju, naljalugusid, mis näikse eestikeelsele lugejale olevat üsna tundmatud. Samas moodustavad need just kultuuri-ja mentaliteediloolisest aspektist Eesti ja Läti kultuuripärandi lahutamatu osa. Kitsam fookus on Pastorenwitze ehk vaimulike kohta käivad naljad kui baltisaksa anekdootide püsialaliik. Järgnevalt kasutatakse termineid anekdoot, naljand ja nali sünonüümselt, üritades katta baltisaksa omatermini Pratchen kõikuvaid, üheselt ja täpselt defineerimata tähendusi. Ajalooline balti kirjakultuur kujutab endast kultuurivälja, mille ühisest juurikast kasvasid välja omavahel tihedalt põimunud baltisaksa, eesti ja läti kirjakultuurid (vt Undusk 2011). Rahvaluule kogumise ja uurimise tulemusena on olemas ülevaatlik pilt eesti vanemast rahvahuumorist. Huvitava vaate pakuks eesti ja läti vastava rahvatraditsiooni võrdlev uurimine: mõisa ja kirikut puudutavad anekdoodid võiksid põhijoontes evida sarnaseid jooni. Põhiliselt talupoeglikust keskkonnast korjunud eesti lugude oma kogukonna välised sihtmärgid olid samad: valdavalt saksa soost mõisaomanikud ja vaimulikud. Seni on jäänud vaatluse alt välja teine osapool-baltisakslased, kelle kohta lugusid räägiti. Siin saab seni objektiks taandatud grupile antud moodsalt öeldes hääl ehk siis baltisakslased käänatud objektist subjektiks. Baltisaksa anekdootides võetakse siinses käsitluses vaatluse alla sama huumorisihtmärk mis eesti anekdootides, kuid sihtmärgi seisuse-ja rahvus kaaslaste perspektiivist. Esimese kategooriana said praegu valitud pastori anekdoodid seetõttu, et pakkuda paarikut Liisi Laineste, Anastasiya Fiadotava ja Tõnno Jonuksi (2019) värskepilgulisele käsitlusele eesti vaimulikunaljadest, alustades tervik pildi kokkupanekut sealt, kus osa tööd on juba tehtud. Alljärgnevalt vaadatakse, mida baltisakslased oma naljades ise endast enesekohase huumorina ja eestlaste või lätlastega jagatud keskkonnast arvasid ja mis laadi nähtusi, ühiskondlikke probleeme või poliitilisi vastuolusid naljade kaudu meelsusavaldusena pilati. Alustuseks antakse põgus sissevaade baltisaksa huumori olemusse ja tutvustatakse balti saksa nalja lugusid-anekdoote koondavaid allikaid. Seejärel vaadeldakse lähemalt neid allikates leiduvaid pastorianekdoote ja võrreldakse nende temaatikat eesti vastavate rahvanaljanditega. Rahvanaljanditest ja nende uurimisest Kohalikest oludest lähtunud eesti ja baltisaksa anekdootidel on lisaks paigutisele temaatilisele kokkulangevusele ka ühine tegevusaeg. Baltisaksa lood on valdavalt dateeritavad XIX või varasesse XX sajandisse, üksikute lugude tegevusaeg ulatub

Having dismantled the despotism and corruption of Dr Kamuzu Banda's regime (1964-1994), in which Banda was the richest man in Malawi, in 2020, Malawians gave themselves yet another task of voting for ineptness and corruption which they had sworn to dismantle no sooner than they saw their manifestations in Lazarus Chakwera's directionless leadership. Although the transition from colonialism to independence in Malawi was carnivalised, that carnival was merely the apex of Kamuzu Banda's tyranny. No sooner did Malawi attain independence in 1964 than it leapt into the darkness of Banda's Malawi Congress Party autocracy. When the MCP returned to power in the June 2020 fresh presidential elections, Malawians had great expectations of Lazarus Chakwera due to his ecclesiastical background. However, soon Chakwera proved to be hypocritical; sweet American tongue, heart of gall.

Buber’s analysis of Job, offering four responses to the theodical questions that innocent suffering raises, has been highly influential since its publication in 1942, as has been Steven Kepnes’s more recent application of Buber’s analysis to the Nazi Holocaust. Each of Buber’s specific responses has been, at various points in history and today, taken up by sufferers and by those pondering suffering’s theodical implications. Yet each response retains troubling features. This article, building on Buber and Kepnes, offers an alternate reading of the Book of Job, centering on two points: (i) a possible covenantal, rather than retributive, nature of the God-Job relationship and (ii) an understanding of God’s response to Job as covenantal. This is not to suggest that such a response “solves” suffering, but it is comprehensible to Job from his own knowledge and experience of the world—an important aspect of the covenantal relationship—and is in some measure helpful. The article first reviews Kepnes’s reading of Buber, discusses four aspects of it that remain theodically troubling, and then sketches a covenantal reading of Job, drawing on the work of Edward Greenstein, Moshe Greenberg, David Burrell, Bill McKibben, Susannah Ticciati, and other more recent Jobian scholars. This discussion explores the following: (i) covenant in the Wisdom literature, (ii) a universalist reading of covenant entailing human integrity, reasoned dialogue, and the validity of human knowledge within natural, human capacity, (iii) why Job’s request to God is covenantal, and (iv) why God’s response is as well.

In the modern world the shopping mall has replaced the cathedral as the focus of the community; and religion operates in a buyer's market. Religion can seem entirely subjective. Protestantism has splintered into a thousand sects. The question 'Do all Christians believe in the same God?' has to be refocussed as 'Do all Christians believe in the same Christ?' Is the Church to be identified with Christ, as in the Catholic tradition, or  judged by Christ as in Protestantism? Christ has to reflect the totality of common humanity. A united church can reveal God but a divided Church cannot really and fully do so. The Church in its mission needs to have a federal structure, made strong through mutual love.

Religious violence in Nigeria has devaluated our national economy. Any interested observer of the Nigeria socio-political structure is all too easily aware of the multiplicity of voices and the diversity of cultures within the one nation. Nigeria has one of the highest ethnic nationalities to be found in one single nation in the World. Religious pluralism in Nigeria has been disrupted by religiously motivated conflict. And to add to this is also Colonial policies towards Muslim and Christian communities which has institutionalized racial and religious differences with far-reaching consequences before and after independence. Religious fundamentalism, intolerance, fanaticism and local rivalries among Christians and Muslims noticeably emerged in Nigeria during the 1970s. Most of Nigerian's inter-religious forums have responded to religious conflict only after it has escalated into violence. This paper confirms that this is a cankerworm that impeded nation-building. Based on this re...

The aim of this research is to challenge Islamic extremists’ worldview and address cognitive extremism in the cultural sphere. Counter-narratives were once believed to be capable of thwarting extremists’ narratives yet have been proven inefficient and even counterproductive. A growing body of evidence supports the positive effect of dramatisation of identity-related content on violent extremism. However, defining this content is neglected in literature. This research sets to identify the themes needed for this content and the language best suited to articulate it. With Egypt as its case study, the textual review of cultural practices targeted skinin- the-game scholars producing video content to challenge extremism. Three themes common in their discourse were identified: historical narratives, women’s status and minorities’ rights. Following a practice-led methodology, representation of these themes was studied via a series of video-essays in films. The findings of this practice are ...

was an Italian philosopher, historian, and jurist, one of the most significant exponents of eighteenth-century radical Enlightenment. Best known for his monumental Istoria civile del Regno di Napoli (1723), a work that openly challenged papal claims and the political influence of the Roman Church, Giannone combined erudition and legal expertise with a militant commitment to the principle of state autonomy from ecclesiastical power. His writings circulated widely across Europe, attracting both admiration and condemnation, and his life was marked by exile, repeated attempts at intellectual rehabilitation, and a long imprisonment that ended with his death in Turin. Through his works, he left a lasting mark on European debates about the relationship between religion, politics, and law in the early modern age.

Resumen: 1696 fue un año difícil en la historia de España debido a los problemas de salud de un monarca sin heredero, y fue vivido de manera especialmente crítica en Cataluña a causa de la invasión francesa durante la Guerra de los Nueve Años. La recuperación de la salud del Rey en octubre dio lugar a celebraciones de júbilo, especialmente destacadas en Barcelona, donde las cuatro principales instituciones –Ciudad, Diputación, Brazo Militar y Lonja del Mar– organizaron una serie de festividades religiosas que incluyeron el canto de villancicos policorales de grandes dimensiones, cuyas letras están más cerca de ser panfletos políticos que no poemas espirituales. Este artículo analiza las circunstancias de las celebraciones, los mensajes político-doctrinales de los villancicos y las características de las partituras conservadas, dos de ellas atribuidas a Francisco Valls, que le posicionarían como principal compositor del Principado durante las décadas siguientes. Palabras clave: villa...

D e mais de uma forma, o volume agora apresentado, contendo o primeiro número da Oriente Cristão -Revista do Grupo de Estudos sobre História do Oriente Cristão, é a realização de um sonho -ou, melhor dizendo, de uma série de sonhos encadeados, alimentados pela reflexão e empenho dos membros de seu Conselho Editorial. Além disso, por um lado, ela é o ponto de chegada do trabalho que temos desenvolvido no Grupo de Estudos em História do Oriente Cristão (GEHOC). Por outro, espera-se que seja primeiro movimento de uma conversação que desejamos seja tão rica quanto duradoura. De modo imediato, o GEHOC foi gerado nos intervalos e conversas de corredor que emolduraram dois cursos oferecidos por este que agora aqui escreve, no primeiro semestre de 2019, no Centro Dom Vital do Rio de Janeiro. Um destes cursos teve como tema as reações e acomodações cristãs à conquista islâmica do Egito e as interações entre as comunidades cristãs e muçulmana nos dias que se seguiram a este empreendimento notável. O outro, sugerido pelos alunos do primeiro, pretendeu revisitar a ruptura entre as Igrejas de Roma e de Constantinopla que foi formalizada pelas mútuas excomunhões de 1054, inventariando e discutindo algumas de suas causas próximas e distantes, assim como suas interpretações e consequências. Enquanto conversávamos nos interstícios das aulas, percebemos que alguns de nós já éramos conhecidos de outros cursos e eventos acadêmicos e paraacadêmicos, realizados nas dependências de espaços institucionais tão

Measurement of public trust in sources of information about science primarily examines whether the public turns to the "science communication industry" for information about science. Research posits, however, that scientists are not the singular cultural authority on science. Here, we examine the extent to which people turn to religion and religious individuals for information about science. Drawing on a nationally representative survey of US adults, we examine what factors-when individuals have a question about science-shape respondent's likelihood of turning to science-based versus religion-based sources. Results show that religiosity is a strong positive predictor of looking to religious sources for scientific information, but it does not deter seeking out scientific sources. The results also show that interest in science has a positive influence on the likelihood of turning to a religious source.

Researchers argue that white evangelical Christians are likely to support teaching creationism in public schools. Yet, less is known about the role religion may play in shaping attitudes toward evolution and teaching creationism among blacks and Latinos, who are overrepresented in U.S. conservative Protestant traditions. This study fills a gap in the literature by examining whether religious factors (e.g., religious affiliation and Biblical literalism) relate to differences in support for teaching creationism between blacks and Latinos compared to whites and other racial groups. Using a nationally representative survey (N = 9,425), we find that although black and Latino Americans support teaching creationism more than other groups, religion plays a stronger role among blacks in shaping support for teaching creationism instead of evolution. Results add an important racial dimension to scholarly discussions on religion and science and suggest further exploration of race alongside othe...

Measurement of public trust in sources of information about science primarily examines whether the public turns to the "science communication industry" for information about science. Research posits, however, that scientists are not the singular cultural authority on science. Here, we examine the extent to which people turn to religion and religious individuals for information about science. Drawing on a nationally representative survey of US adults, we examine what factors-when individuals have a question about science-shape respondent's likelihood of turning to science-based versus religion-based sources. Results show that religiosity is a strong positive predictor of looking to religious sources for scientific information, but it does not deter seeking out scientific sources. The results also show that interest in science has a positive influence on the likelihood of turning to a religious source.