Pub Date : 2024-01-09DOI: 10.17159/2413-3027/2023/v36n2a5
A. Tayob
I present two individuals in Cape Town as they became religious leaders in Islamic reform and Christian Pentecostalism respectively. This essay pays at-tension to the place of charisma generated in their practices, how they relate to existing traditions and institutions, and how they introduce innovations over their life trajectories. Unlike most studies on Pentecostalism and Islamic reform, this essay analyses lesser-known leaders in their respective congregations and communities to illustrate what Wittgenstein has called a 'language game'. The latter offers a perspective on how individuals inhabit a movement without being constrained by it. The language games of these movements come alive in the life trajectories of my subjects.
{"title":"Life Trajectories in the Language Games of Islamic Reform and Pentecostalism in Cape Town","authors":"A. Tayob","doi":"10.17159/2413-3027/2023/v36n2a5","DOIUrl":"https://doi.org/10.17159/2413-3027/2023/v36n2a5","url":null,"abstract":"I present two individuals in Cape Town as they became religious leaders in Islamic reform and Christian Pentecostalism respectively. This essay pays at-tension to the place of charisma generated in their practices, how they relate to existing traditions and institutions, and how they introduce innovations over their life trajectories. Unlike most studies on Pentecostalism and Islamic reform, this essay analyses lesser-known leaders in their respective congregations and communities to illustrate what Wittgenstein has called a 'language game'. The latter offers a perspective on how individuals inhabit a movement without being constrained by it. The language games of these movements come alive in the life trajectories of my subjects.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-01-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139628339","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 : 2024-01-09DOI: 10.17159/2413-3027/2023/v36n2a2
Nora Monzer, Philipp Öhlmann
The emergence of the terrorist group, Daesh in 2014 and the international military campaign against it caused both a humanitarian crisis and mass displacement in Iraq. About 5.8 million people became internally displaced, and as of 2021, 1.2 million of them still remain in displacement. This article engages with the question of what motivates people to return from displacement to their area of origin. It investigates the role that religion played in the decision of internally displaced Christians to return to Baghdeda in the Ninewa Plain, Iraq's largest Christian town. Based on qualitative interviews, the article examines the factors influencing people's decisions to return. We find that religion contributes to an array of pull factors positively influencing the decision to return, within the nexus of other considerations such as security, reconstruction, and economic opportunities. Religion was found to contribute to the return decision through the respondents' Christian identity, the encouragement to return by religious leaders, and the reconstruction efforts led by the churches. However, while these factors contributed to motivating people to return, these alone are not sufficient to motivate Christians to stay in Baghdeda in the long-term if other important conditions like the security situation and economic opportunities are not in place.
{"title":"Religion and Migration in Iraq: Investigating the Reasons for Return of Internally Displaced Christians to Baghdeda","authors":"Nora Monzer, Philipp Öhlmann","doi":"10.17159/2413-3027/2023/v36n2a2","DOIUrl":"https://doi.org/10.17159/2413-3027/2023/v36n2a2","url":null,"abstract":"The emergence of the terrorist group, Daesh in 2014 and the international military campaign against it caused both a humanitarian crisis and mass displacement in Iraq. About 5.8 million people became internally displaced, and as of 2021, 1.2 million of them still remain in displacement. This article engages with the question of what motivates people to return from displacement to their area of origin. It investigates the role that religion played in the decision of internally displaced Christians to return to Baghdeda in the Ninewa Plain, Iraq's largest Christian town. Based on qualitative interviews, the article examines the factors influencing people's decisions to return. We find that religion contributes to an array of pull factors positively influencing the decision to return, within the nexus of other considerations such as security, reconstruction, and economic opportunities. Religion was found to contribute to the return decision through the respondents' Christian identity, the encouragement to return by religious leaders, and the reconstruction efforts led by the churches. However, while these factors contributed to motivating people to return, these alone are not sufficient to motivate Christians to stay in Baghdeda in the long-term if other important conditions like the security situation and economic opportunities are not in place.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-01-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139535129","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 : 2024-01-09DOI: 10.17159/2413-3027/2023/v36n2a6
Stephen Phiri
The Catholic Church's advocacy against bad governance in Zimbabwe (the country's name was Rhodesia till April 18, 1980) can be traced back to its colonial days. The nature of the Catholic Church's participation in the struggle towards good governance is focused on ensuring that the needs of the people are catered for by the responsible governmental structures. As the Catholic Church defends the people's rights, such a defense inevitably forces it to confront and challenge structures responsible for bad governance. Such confrontation or challenge of political or social structures (which it deems responsible for bad governance) is dialogical in nature as the Catholic Church expects a response towards their anticipated change. This article examines the nature of the Catholic Church's dialogical method by using an 'Empathetic Dialogical Method' focusing specifically on three Catholic Bishops' pastoral letters which were written between 2000 and 2010. A critical reflection of these letters reveals the contribution made by the Catholic Church during the post-independence period. In terms of dialogue, the article reveals that the Catholic Church's dialogical method is predominantly non-empathetic. It further understands the dialogical method of the Catholic Church as highly prescriptive and in most cases non-consultative. This position, as the article argues, is influenced by the Catholic Church's religious and political structure.
{"title":"The Catholic Church's Dialogical Method and Engagement with the Zimbabwean State between 2000 and 2010","authors":"Stephen Phiri","doi":"10.17159/2413-3027/2023/v36n2a6","DOIUrl":"https://doi.org/10.17159/2413-3027/2023/v36n2a6","url":null,"abstract":"The Catholic Church's advocacy against bad governance in Zimbabwe (the country's name was Rhodesia till April 18, 1980) can be traced back to its colonial days. The nature of the Catholic Church's participation in the struggle towards good governance is focused on ensuring that the needs of the people are catered for by the responsible governmental structures. As the Catholic Church defends the people's rights, such a defense inevitably forces it to confront and challenge structures responsible for bad governance. Such confrontation or challenge of political or social structures (which it deems responsible for bad governance) is dialogical in nature as the Catholic Church expects a response towards their anticipated change. This article examines the nature of the Catholic Church's dialogical method by using an 'Empathetic Dialogical Method' focusing specifically on three Catholic Bishops' pastoral letters which were written between 2000 and 2010. A critical reflection of these letters reveals the contribution made by the Catholic Church during the post-independence period. In terms of dialogue, the article reveals that the Catholic Church's dialogical method is predominantly non-empathetic. It further understands the dialogical method of the Catholic Church as highly prescriptive and in most cases non-consultative. This position, as the article argues, is influenced by the Catholic Church's religious and political structure.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-01-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139628210","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 : 2024-01-09DOI: 10.17159/2413-3027/2023/v36n2a4
C. E. Sarbah
The unique features that a missionary religious tradition exhibits in the receiving land cannot be fully understood until the methods involved in its planting are critically scrutinized. This essay examines the various approaches which have played a crucial role in the planting of Islam in Ghana. Muslim agents during the 14th and 15th centuries started the dissemination of Islam with a largely effective accommodating, flexible approach and attitude to traditional culture and life. Later, certain Islamic elements introduced puritan, reformist approaches with the view of cleansing Islam of 'perceived' indigenous influences. By means of information derived from historico-theological methods, the essay concludes that indigenous Ghanaian life has played a significant role in molding and shaping Islamic beliefs and practices into their unique forms as they are in Ghana today.
{"title":"Planting Islam in Ghana: A Critical Review of the Approaches","authors":"C. E. Sarbah","doi":"10.17159/2413-3027/2023/v36n2a4","DOIUrl":"https://doi.org/10.17159/2413-3027/2023/v36n2a4","url":null,"abstract":"The unique features that a missionary religious tradition exhibits in the receiving land cannot be fully understood until the methods involved in its planting are critically scrutinized. This essay examines the various approaches which have played a crucial role in the planting of Islam in Ghana. Muslim agents during the 14th and 15th centuries started the dissemination of Islam with a largely effective accommodating, flexible approach and attitude to traditional culture and life. Later, certain Islamic elements introduced puritan, reformist approaches with the view of cleansing Islam of 'perceived' indigenous influences. By means of information derived from historico-theological methods, the essay concludes that indigenous Ghanaian life has played a significant role in molding and shaping Islamic beliefs and practices into their unique forms as they are in Ghana today.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-01-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139534894","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 : 2024-01-09DOI: 10.17159/2413-3027/2023/v36n2a1
M. Frahm-Arp
During COVID lockdown the practice of confession was one of the aspects of the services at Rabboni Centre Ministries, a Prophetic Pentecostal Church, which changed significantly. People had to write their confessions and e-mail them to the church. These were then read out in the middle of various weekday services by a pastor who assured people that the Prophet and God forgave them. The Prophet and founder, Lesego Daniel proclaimed in January 2022 that people can only be set free through this public form of confession, thus making confession far more important in the church than it has ever been. Using discourse analysis this article examines the theological understanding of confessions expressed by followers in early 2023 and finds that they believed that their forgiveness was primarily dependent on the grace of the Prophet. Only some people believed that forgiveness from God was also necessary. Jesus Christ was not mentioned in any of the confessions and was not understood as the one who saves believers from sin and God's judgment. Confession and forgiveness were understood to be the central mechanism that allowed people to be restored to the Rabboni community and the Prophet. Using Bourdieu's notions of habitus, dispositions, and symbolic violence as a theoretical lens, this article argues that the church has established its own habitus in which the symbolic violence of dependence on the Prophet for forgiveness is understood as part of the disposition and power dynamics within the habitus of the church. By using this theoretical lens, the article aims to answer the question why believers conform to the teaching of the Prophet which makes them so dependent on him.
{"title":"Problematizing Confession and Forgiveness in Prophetic Pentecostal Christianity: A Case Study of Rabboni Centre Ministries","authors":"M. Frahm-Arp","doi":"10.17159/2413-3027/2023/v36n2a1","DOIUrl":"https://doi.org/10.17159/2413-3027/2023/v36n2a1","url":null,"abstract":"During COVID lockdown the practice of confession was one of the aspects of the services at Rabboni Centre Ministries, a Prophetic Pentecostal Church, which changed significantly. People had to write their confessions and e-mail them to the church. These were then read out in the middle of various weekday services by a pastor who assured people that the Prophet and God forgave them. The Prophet and founder, Lesego Daniel proclaimed in January 2022 that people can only be set free through this public form of confession, thus making confession far more important in the church than it has ever been. Using discourse analysis this article examines the theological understanding of confessions expressed by followers in early 2023 and finds that they believed that their forgiveness was primarily dependent on the grace of the Prophet. Only some people believed that forgiveness from God was also necessary. Jesus Christ was not mentioned in any of the confessions and was not understood as the one who saves believers from sin and God's judgment. Confession and forgiveness were understood to be the central mechanism that allowed people to be restored to the Rabboni community and the Prophet. Using Bourdieu's notions of habitus, dispositions, and symbolic violence as a theoretical lens, this article argues that the church has established its own habitus in which the symbolic violence of dependence on the Prophet for forgiveness is understood as part of the disposition and power dynamics within the habitus of the church. By using this theoretical lens, the article aims to answer the question why believers conform to the teaching of the Prophet which makes them so dependent on him.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-01-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139628715","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 : 2024-01-09DOI: 10.17159/2413-3027/2023/v36n2a3
Phillip Musoni
This essay endeavors to understand the impact of COVID-19 hard lockdown restrictions on funeral gatherings from a Zimbabwean religious/spiritual perspective. For most Zimbabwean Christians and non-Christians, funeral rites of passage are at the apex of all religious activities and are revered in most social settings. The central questions to this study are: How have funeral gathering restrictions impacted on the religious/spiritual beliefs of many Zimbabwean immigrants living in South Africa, who were not able to attend funeral ceremonies back home in Zimbabwe? What religious/spiritual implications does it have to attend or not attend funeral ceremonies from a Zimbabwean religious perspective? These questions are raised because during the pandemic, most Zimbabweans who lived in South Africa were forbidden to go home to attend funeral ceremonies due to travelling restrictions between the two countries. This study found that most Zimbabwean immigrants who did not participate in funeral rites of passage due to COVID restrictions were left with spiritual distress after the pandemic. Data for this article were collected through interviews with individuals from Zimbabwe who are living in South Africa. Interviewees were selected using purposive sampling. Confidentiality, anonymity, and suppression of names are some of the ethical considerations maintained throughout this research.
{"title":"Restrictions on Funeral Gatherings during COVID-19: A Religious/Spiritual Perspective among the Zimbabwean Community Living in South Africa","authors":"Phillip Musoni","doi":"10.17159/2413-3027/2023/v36n2a3","DOIUrl":"https://doi.org/10.17159/2413-3027/2023/v36n2a3","url":null,"abstract":"This essay endeavors to understand the impact of COVID-19 hard lockdown restrictions on funeral gatherings from a Zimbabwean religious/spiritual perspective. For most Zimbabwean Christians and non-Christians, funeral rites of passage are at the apex of all religious activities and are revered in most social settings. The central questions to this study are: How have funeral gathering restrictions impacted on the religious/spiritual beliefs of many Zimbabwean immigrants living in South Africa, who were not able to attend funeral ceremonies back home in Zimbabwe? What religious/spiritual implications does it have to attend or not attend funeral ceremonies from a Zimbabwean religious perspective? These questions are raised because during the pandemic, most Zimbabweans who lived in South Africa were forbidden to go home to attend funeral ceremonies due to travelling restrictions between the two countries. This study found that most Zimbabwean immigrants who did not participate in funeral rites of passage due to COVID restrictions were left with spiritual distress after the pandemic. Data for this article were collected through interviews with individuals from Zimbabwe who are living in South Africa. Interviewees were selected using purposive sampling. Confidentiality, anonymity, and suppression of names are some of the ethical considerations maintained throughout this research.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-01-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139628794","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 : 2023-07-18DOI: 10.17159/2413-3027/2023/v36n1a4
M. S. Kgatle, J. S. Thinane
The New Prophetic Churches is a religion in the mix, demonstrated by their points of contact with classical Pentecostalism, the prosperity gospel, African independent churches, and African traditional religion. New Prophetic Churches have points of contact with classical Pentecostalism with reference to the doctrine of baptism in the Holy Spirit and speaking in tongues. They are also influenced by the African traditional religions with reference to their connection with the spirit world. In addition, they have points of contact with the African independent churches concerning the use of healing and deliverance products. Furthermore, they have points of contact with the prosperity gospel in teaching the message of material blessing. The original form of these influences is presented in this article as opium religion, whereas the corrupted form of these influences is presented as opioid forms of religion. The latter refers to a somewhat dangerous mix of religious teachings, advocated by self-appointed spiritual leaders within the New Prophetic Churches. These spiritual leaders have concocted this mixture contrary to the original purpose of such teachings with the intention to satisfy their commercial desires to the detriment of the spiritual wellbeing of their followers and the sa-credness of religious teachings, particularly Christian teachings. Relying on a literary analysis, this article challenges the religious teachings of opioid religions that undermine the original good intentions with which these teachings are mixed. It suggests that any religious teaching in the Christian tradition should be consistent with the eternal purpose of God's mission, identity in Christ, and the fundamental tenets of the Christian tradition. There are neo-Pentecostal churches that are consistent with the mission of God, bringing solutions to various challenges in Africa. However, the focus here is on the New Prophetic Churches that have transited from the opium of religion to religion as opioids.
{"title":"Transition from the Opium of Religion to Religion as Opioids: Abuse of Religious Teachings in the New Prophetic Churches in South Africa","authors":"M. S. Kgatle, J. S. Thinane","doi":"10.17159/2413-3027/2023/v36n1a4","DOIUrl":"https://doi.org/10.17159/2413-3027/2023/v36n1a4","url":null,"abstract":"The New Prophetic Churches is a religion in the mix, demonstrated by their points of contact with classical Pentecostalism, the prosperity gospel, African independent churches, and African traditional religion. New Prophetic Churches have points of contact with classical Pentecostalism with reference to the doctrine of baptism in the Holy Spirit and speaking in tongues. They are also influenced by the African traditional religions with reference to their connection with the spirit world. In addition, they have points of contact with the African independent churches concerning the use of healing and deliverance products. Furthermore, they have points of contact with the prosperity gospel in teaching the message of material blessing. The original form of these influences is presented in this article as opium religion, whereas the corrupted form of these influences is presented as opioid forms of religion. The latter refers to a somewhat dangerous mix of religious teachings, advocated by self-appointed spiritual leaders within the New Prophetic Churches. These spiritual leaders have concocted this mixture contrary to the original purpose of such teachings with the intention to satisfy their commercial desires to the detriment of the spiritual wellbeing of their followers and the sa-credness of religious teachings, particularly Christian teachings. Relying on a literary analysis, this article challenges the religious teachings of opioid religions that undermine the original good intentions with which these teachings are mixed. It suggests that any religious teaching in the Christian tradition should be consistent with the eternal purpose of God's mission, identity in Christ, and the fundamental tenets of the Christian tradition. There are neo-Pentecostal churches that are consistent with the mission of God, bringing solutions to various challenges in Africa. However, the focus here is on the New Prophetic Churches that have transited from the opium of religion to religion as opioids.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-07-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44324749","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 : 2023-07-18DOI: 10.17159/2413-3027/2023/v36n1a2
M. Suleman
Muslim personal law (MPL) has been a controversial issue in South Africa. Proponents of it becoming legalized in South Africa, say that women would be handed benefits which they do not have because their marriages lack legal recognition. Women lack support from theological bodies which are largely male dominated. These bodies have been accused of adopting a conservative view of Islam and of wanting to maintain the patriarchal status quo. It can be argued that such views are culturally and structurally violent, as they lead to direct violence, as women are denied important resources such as divorce which could be legally ratified in a court where MPL is recognized. Religious leaders who are against MPL, are in a state of 'hysteresis' as Bourdieu would say. Theological bodies, on the other hand, state that MPL cannot be intertwined with secular laws that are contrary to Shariah (Islamic law). They criticize the clergy who were in favor of MPL becoming legalized. My doctoral research focused on religious leaders' views of domestic violence experienced by Muslim women. Using a qualitative research methodology, their views were obtained, using in-depth interviews. Thereafter, their opinions were organized in the form of themes. One of the core themes that emerged from the data, was Muslim religious leaders' views on MPL. In conjunction with the literature, it was found that there are religious leaders against the legalization of MPL and those who favor MPL becoming legalized.
{"title":"Muslim Personal Law, Yes and No: Religious Leader's Views on its Legalization","authors":"M. Suleman","doi":"10.17159/2413-3027/2023/v36n1a2","DOIUrl":"https://doi.org/10.17159/2413-3027/2023/v36n1a2","url":null,"abstract":"Muslim personal law (MPL) has been a controversial issue in South Africa. Proponents of it becoming legalized in South Africa, say that women would be handed benefits which they do not have because their marriages lack legal recognition. Women lack support from theological bodies which are largely male dominated. These bodies have been accused of adopting a conservative view of Islam and of wanting to maintain the patriarchal status quo. It can be argued that such views are culturally and structurally violent, as they lead to direct violence, as women are denied important resources such as divorce which could be legally ratified in a court where MPL is recognized. Religious leaders who are against MPL, are in a state of 'hysteresis' as Bourdieu would say. Theological bodies, on the other hand, state that MPL cannot be intertwined with secular laws that are contrary to Shariah (Islamic law). They criticize the clergy who were in favor of MPL becoming legalized. My doctoral research focused on religious leaders' views of domestic violence experienced by Muslim women. Using a qualitative research methodology, their views were obtained, using in-depth interviews. Thereafter, their opinions were organized in the form of themes. One of the core themes that emerged from the data, was Muslim religious leaders' views on MPL. In conjunction with the literature, it was found that there are religious leaders against the legalization of MPL and those who favor MPL becoming legalized.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-07-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44449909","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 : 2023-07-18DOI: 10.17159/2413-3027/2023/v36n1a3
Ashraf Kunnummal
Farid Esack and Hamid Dabashi are two critical Islamic liberation theology scholars who redefined the discourse on 'self and 'other' in contemporary Islamic thought. These two scholars engage with the self and other category of pluralism and the employment of theodicy in Islamic liberation theology. Using pluralism to clear the space for a liberating praxis is the task of Esack, while Dabashi uses the idea of theodicy to challenge the existing consensus on and reconfigure the liberation in Islamic liberation theology. Moving from the otherness of Muslims to the multiplicity of otherness - the various manifestations of self and other - in a pluriversal horizon of liberation, this article deploys both Esack's and Dabashi's notions of self and other towards building a new politics of Islamic liberation theology.
{"title":"The Politics of Post-Essential Islamic Liberation Theology: The Difference and Intersection between Farid Esack and Hamid Dabashi","authors":"Ashraf Kunnummal","doi":"10.17159/2413-3027/2023/v36n1a3","DOIUrl":"https://doi.org/10.17159/2413-3027/2023/v36n1a3","url":null,"abstract":"Farid Esack and Hamid Dabashi are two critical Islamic liberation theology scholars who redefined the discourse on 'self and 'other' in contemporary Islamic thought. These two scholars engage with the self and other category of pluralism and the employment of theodicy in Islamic liberation theology. Using pluralism to clear the space for a liberating praxis is the task of Esack, while Dabashi uses the idea of theodicy to challenge the existing consensus on and reconfigure the liberation in Islamic liberation theology. Moving from the otherness of Muslims to the multiplicity of otherness - the various manifestations of self and other - in a pluriversal horizon of liberation, this article deploys both Esack's and Dabashi's notions of self and other towards building a new politics of Islamic liberation theology.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-07-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43770923","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 : 2023-07-18DOI: 10.17159/2413-3027/2023/v36n1a1
Agnieszka Podolecka
One of the social changes with the collapse of Apartheid in the South African society was the emergence of so-called 'white isangomas' or 'white izangoma'. This was not the first time that people of European origins were called by amadlozi (ancestral spirits) to ubungoma2. The first records are dating back to the beginning of the 20th century, but the social situation (colonialism and then Apartheid) made it impossible for Whites to be trained. However, with the growing awareness of the importance of African cultures, white people who felt the calling, started looking for answers. The calling is characterized by a sickness of body and mind that shows itself in having visions and an overwhelming weakness. It is widely believed that it can be healed only through the training by a fully-fledged isangoma. This essay analyses white izangoma vocation and work, establishing if they really are part of ubungo-ma, and if they influence and change black izangoma'steachings and work. The information originates from the author's field study, written izangoma'stestimonials, and other academic research. The field studies that allowed gathering first-hand information for this essay were financed by the Polish National Science Centre (Narodowe Centrum Nauki), Poland, project no. 2017/25/N/HS1/02500.
随着南非社会种族隔离制度的崩溃，社会发生了变化，其中之一就是出现了所谓的“白人伊桑戈马”或“白人伊桑戈马”。这不是欧洲血统的人第一次被祖先的灵魂称为乌班戈马2。最早的记录可以追溯到20世纪初，但社会状况（殖民主义和种族隔离）使白人无法接受培训。然而，随着人们越来越意识到非洲文化的重要性，感受到这种召唤的白人开始寻找答案。这种召唤的特点是身体和精神的疾病，表现为有幻觉和压倒性的弱点。人们普遍认为，只有经过成熟的伊桑戈玛的训练，它才能痊愈。本文分析了白人伊桑戈玛的职业和工作，确定他们是否真的是乌班戈玛的一部分，以及他们是否影响和改变了黑人伊桑戈马的职业和生活。这些信息来源于作者的实地研究、伊桑戈玛的评论和其他学术研究。为本文收集第一手信息的实地研究由波兰国家科学中心（Narodowe Centrum Nauki）资助，项目编号为2017/25/N/HS1/02500。
{"title":"White Izangoma: The Creation of New Significance or New Members of Traditional Healing-Divining Practice?","authors":"Agnieszka Podolecka","doi":"10.17159/2413-3027/2023/v36n1a1","DOIUrl":"https://doi.org/10.17159/2413-3027/2023/v36n1a1","url":null,"abstract":"One of the social changes with the collapse of Apartheid in the South African society was the emergence of so-called 'white isangomas' or 'white izangoma'. This was not the first time that people of European origins were called by amadlozi (ancestral spirits) to ubungoma2. The first records are dating back to the beginning of the 20th century, but the social situation (colonialism and then Apartheid) made it impossible for Whites to be trained. However, with the growing awareness of the importance of African cultures, white people who felt the calling, started looking for answers. The calling is characterized by a sickness of body and mind that shows itself in having visions and an overwhelming weakness. It is widely believed that it can be healed only through the training by a fully-fledged isangoma. This essay analyses white izangoma vocation and work, establishing if they really are part of ubungo-ma, and if they influence and change black izangoma'steachings and work. The information originates from the author's field study, written izangoma'stestimonials, and other academic research. The field studies that allowed gathering first-hand information for this essay were financed by the Polish National Science Centre (Narodowe Centrum Nauki), Poland, project no. 2017/25/N/HS1/02500.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2023-07-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42186131","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：