Pub Date : 2019-12-16DOI: 10.1515/9783110580853-011
R. Raja
Much research on religion in the Roman world has focused on the collective and ritualised collectivity as defining traits; in the last decade, however, a new focus on experiences and the individual’s role in religion has also emerged (Raja, Rüpke 2015, for a collection of articles taking such an approach; see also Rüpke 2016). These new ways of approaching ancient religion are part of a broader trend which insists that, in order to fully understand religious individualisation and propose a helpful framework for its contextualisation, we need to abandon our academic comfort zone and include aspects that lie beyond the often Western-centric (Eurocentric) way of understanding religion and religious individuality (e.g. Fuchs 2015). While many disciplines working with material from the ancient Mediterranean world have tackled religion and individuals (or the lack of visible individuals!) through historical (written) and epigraphic sources and have used archaeological evidence as an illustration of this, grasping the individual and the process of individualisation is something that remains a challenge in archaeological research. Archaeological evidence often testifies to the ‘end products’ of processes, and evidence from the religious realm often only gives insight into processes that underline the collectivity of religion and its associated aspects, such as the architecture of sanctuaries, for example (Raja 2015d). However, over the
罗马世界的许多宗教研究都把集体和仪式化的集体作为定义特征;然而，在过去的十年中，对经验和个人在宗教中的角色的新关注也出现了(Raja, r pke 2015，采用这种方法的一系列文章;另见r pke 2016)。这些研究古代宗教的新方法是一个更广泛趋势的一部分，这个趋势坚持认为，为了充分理解宗教个性化并为其情境化提出一个有用的框架，我们需要放弃我们的学术舒适区，并包括超越西方中心(欧洲中心)理解宗教和宗教个性的方式的方面(例如Fuchs 2015)。虽然许多研究古代地中海世界材料的学科已经通过历史(书面)和碑文来源处理了宗教和个人(或缺乏可见的个人!)，并使用考古证据作为例证，但掌握个人和个性化过程仍然是考古研究中的一个挑战。考古证据往往证明了过程的“最终产品”，而来自宗教领域的证据往往只提供了对强调宗教集体性及其相关方面的过程的洞察，例如圣殿的建筑(Raja 2015d)。然而，在
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Pub Date : 2019-12-16DOI: 10.1515/9783110580853-048
J. Rüpke
{"title":"Introduction: authorities in religious individualisation","authors":"J. Rüpke","doi":"10.1515/9783110580853-048","DOIUrl":"https://doi.org/10.1515/9783110580853-048","url":null,"abstract":"","PeriodicalId":316448,"journal":{"name":"Religious Individualisation","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128562808","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-16DOI: 10.1515/9783110580853-043
Rahul Bjørn Parson
The ways in which religious pluralism produces and regulates processes of individualisation (Malinar is one of the most productive questions to ask about religion in South Asia, and one that comes to the heart of how Jains, a numerically small community, explained and reconciled religious difference, thus creating an imaginary that affords and accommodates diversity of belief, but also necessarily diversity of personality and identity. The Jain adhyātma group championed neutrality and equanimity with regard to otherness and difference, rejecting hostility and partisanship. For these poets, partisanship meant the betrayal of the Self and a lost chance to know the Self, because taking any side is necessarily taking sides against yourself (joining someone else). Early modern Jain spiritual/mystical poets re-calibrated Jain philosophical concepts to the requirements of the laity, and particularly, the individual seeker.
{"title":"Individualisation and democratisation of knowledge in Banārasīdās’ Samayasāra Nāṭaka","authors":"Rahul Bjørn Parson","doi":"10.1515/9783110580853-043","DOIUrl":"https://doi.org/10.1515/9783110580853-043","url":null,"abstract":"The ways in which religious pluralism produces and regulates processes of individualisation (Malinar is one of the most productive questions to ask about religion in South Asia, and one that comes to the heart of how Jains, a numerically small community, explained and reconciled religious difference, thus creating an imaginary that affords and accommodates diversity of belief, but also necessarily diversity of personality and identity. The Jain adhyātma group championed neutrality and equanimity with regard to otherness and difference, rejecting hostility and partisanship. For these poets, partisanship meant the betrayal of the Self and a lost chance to know the Self, because taking any side is necessarily taking sides against yourself (joining someone else). Early modern Jain spiritual/mystical poets re-calibrated Jain philosophical concepts to the requirements of the laity, and particularly, the individual seeker.","PeriodicalId":316448,"journal":{"name":"Religious Individualisation","volume":"108 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124758837","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-16DOI: 10.1515/9783110580853-007
Matthias Engmann
{"title":"Taking Job as an example. Kierkegaard: traces of religious individualization","authors":"Matthias Engmann","doi":"10.1515/9783110580853-007","DOIUrl":"https://doi.org/10.1515/9783110580853-007","url":null,"abstract":"","PeriodicalId":316448,"journal":{"name":"Religious Individualisation","volume":"105 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134172905","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-16DOI: 10.1515/9783110580853-062
A. Ben-Tov, A. Dey, L. M. Frenkel, Angelika, Malinar, J. Rüpke
This group of chapters addresses the ways in which authorities are established and operate in relation to processes of pluralisation in case-studies drawn from very different cultures, geographical zones and periods. It is, above all, textual sources that are used to reconstruct discourses and practices related to pluralisation. These stretch from classical epic in Angelika Malinar’s chapter to reports about church councils in Luise Marion Frenkel’s, and from bio-graphical and philosophical texts in the context of subcontinental Sufism as analysed by Amit Dey to language textbooks and marginal notes in Asaph Ben-Tov’s chapter on an early modern European teacher of language. Material objects, sometimes bearing inscriptions, sometimes not, have to be added to these sources, as shown by Jörg Rüpke. When oral forms of communication and the diffusion of knowledge are important for religious identities, the very materiality of letters and texts and the problem of accessibility to generic forms are significant (Frenkel, see also Henderson in III.2). Against this background, the dissemination of visual practices and the aesthetics of religious communication through material objects and sites mediate processes of both pluralisation and homogenisation.
这一组章节讨论了从非常不同的文化、地理区域和时期的案例研究中建立和运作与多元化进程有关的当局的方式。最重要的是，文本来源被用来重建与多元化相关的话语和实践。从Angelika Malinar章节中的古典史诗到louise Marion Frenkel章节中的教会会议报告，从Amit Dey分析的次大陆苏菲主义背景下的传记和哲学文本到Asaph Ben-Tov关于早期现代欧洲语言教师的章节中的语言教科书和旁注。物质对象，有时有铭文，有时没有，必须添加到这些来源，如Jörg r pke所示。当口头形式的交流和知识的传播对宗教身份很重要时，信件和文本的物质性以及通用形式的可及性问题就很重要了(Frenkel，也见Henderson在III.2)。在这种背景下，视觉实践的传播和宗教传播的美学通过物质对象和场所调解了多元化和同质化的过程。
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Pub Date : 2019-12-16DOI: 10.1515/9783110580853-060
A. Ben-Tov
I cannot withhold from my heavy heart that God Almighty, whose council is secret and who alone is wise, has summoned our dear mother from this world on 31 December at the sixth hour, following her infirmity and numerous illnesses since Christmas Eve, and has released and redeemed her from this vessel of fear. Together with friends and relations, I have decided to bring her blessed corpse to burial, as is the custom (üblichen brauch nach) on Sunday 3 January and wish my dear brother and sister-in-law to attend this final show of respect and Christian duty. I also wish to convey my brotherly request that you both come to our late mother’s house tomorrow or the following day, if possible, at the eleventh hour to pay your last respects. I would much rather be of service to my dear brother and my sister-inlaw under happier circumstances than this tearful occasion and faithfully commend them, together with ourselves, to the divine protection of the Almighty.
{"title":"Early modern erudition and religious individualisation: the case of Johann Zechendorff (1580–1662)","authors":"A. Ben-Tov","doi":"10.1515/9783110580853-060","DOIUrl":"https://doi.org/10.1515/9783110580853-060","url":null,"abstract":"I cannot withhold from my heavy heart that God Almighty, whose council is secret and who alone is wise, has summoned our dear mother from this world on 31 December at the sixth hour, following her infirmity and numerous illnesses since Christmas Eve, and has released and redeemed her from this vessel of fear. Together with friends and relations, I have decided to bring her blessed corpse to burial, as is the custom (üblichen brauch nach) on Sunday 3 January and wish my dear brother and sister-in-law to attend this final show of respect and Christian duty. I also wish to convey my brotherly request that you both come to our late mother’s house tomorrow or the following day, if possible, at the eleventh hour to pay your last respects. I would much rather be of service to my dear brother and my sister-inlaw under happier circumstances than this tearful occasion and faithfully commend them, together with ourselves, to the divine protection of the Almighty.","PeriodicalId":316448,"journal":{"name":"Religious Individualisation","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123929198","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-16DOI: 10.1515/9783110580853-055
M. Nijhawan
In late November 2014, German investigative reporters for Der Spiegel, in collaboration with the televised magazine Report Mainz, published a feature about the Ahmadiyya community, alleging that mosque-based organisations in charge of membership registries demanded disproportionately high fees from their newcomers in exchange for certificates needed in court hearings. Such certificates, aside from verifying membership in good standing, are also used to attest the holder’s involvement in religious practices. Ahmadi asylum seekers who initially rely on state support, it was claimed in the report, were exposed to an ‘extraction scheme’ that increased the vulnerability of refugees in an already volatile situation. Although community representatives vigorously rejected the claim that there was any such systematic abuse of asylum seekers, and indeed the reporters made little effort to dig deeper and understand the organisational structures of the group, the state agency for refugees and asylum claims (Bundesamt für Migration und Flüchtlinge (BAMF) launched an official investigation, questioning the legitimacy of the documents in asylum hearings. It appears that judges in the administrative courts were already sceptical about the credibility of the certificates. In one of my interviews with asylum adjudicators that accompanied my ethnographic work with Sikh and Ahmadiyya communities in Frankfurt and Toronto between 2003–2013 (Nijhawan 2016), a
2014年11月底，德国《明镜周刊》(Der Spiegel)的调查记者与电视杂志《美因茨报告》(Report Mainz)合作，发表了一篇关于艾哈迈迪亚教派的专题报道，声称负责会员登记的清真寺组织向新成员收取不成比例的高额费用，以换取法庭听证会所需的证明。这种证书除了核实信誉良好的会员资格外，还用于证明持证人参与宗教活动。报告称，最初依靠国家支持的艾哈迈迪寻求庇护者面临“驱逐计划”，这使难民在本已动荡的局势中更加脆弱。虽然社区代表坚决否认存在任何有系统地虐待寻求庇护者的说法，而且记者们也几乎没有努力深入挖掘和了解该组织的组织结构，但负责难民和庇护申请的国家机构(Bundesamt fr Migration und flchtlinge, BAMF)发起了一项官方调查，质疑庇护听证会上文件的合法性。看来行政法院的法官已经对证书的可信性持怀疑态度。2003年至2013年期间，我在法兰克福和多伦多的锡克教徒和艾哈迈迪亚教派社区进行人种学工作，在对庇护审查员的一次采访中(Nijhawan 2016)
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