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The Ministerial Exemption Seems to Take Religious Autonomy As the Core Value to Be Effectively Cancelling Their ‘Special’ Status
This is an electronic reprint of the original article. This reprint may differ from the original in pagination and typographic detail. The Ministerial Exception – Comparative Perspectives Slotte, Pamela; Årsheim, Helge Published in: Oxford Journal of Law and Religion DOI: 10.1093/ojlr/rwv008 Published: 01/01/2015 Document Version (Peer reviewed version when applicable) Link to publication Please cite the original version: Slotte, P., & Årsheim, H. (2015). The Ministerial Exception – Comparative Perspectives. Oxford Journal of Law and Religion, 4(2), 171–198. https://doi.org/10.1093/ojlr/rwv008 General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. This document is downloaded from the Research Information Portal of ÅAU: 30. Sep. 2021 This is a pre-copyedited, author-produced version of an article accepted for publication in Special Issue Article Oxford Journal of Law and Religion following peer review. The version of record, Pamela Slotte and Helge Årsheim, ‘The Ministerial Exception – Comparative Perspectives’, Oxford The Ministerial Exception – Comparative Perspectives Journal of Law and Religion, 2015, 4, 171-198, is available online at: https://academic.oup.com/ojlr/article/4/2/171/1396294 , doi: 10.1093/ojlr/rwv008 . ABSTRACT: This essay introduces the theme of the special issue on the legal practice of granting ‘ministerial exceptions’ to religious organizations and the relation of this practice to the principle of collective religious autonomy. -
August 19, 2021 Dear President and Esteemed University Administrators
August 19, 2021 Dear President and esteemed university administrators, We write to you to express our serious concern regarding an event to be held September 10-12, 2021, entitled “Dismantling Global Hindutva” (DGH). This event is being promoted as co-sponsored by your institution with your institution’s name and logo appearing on the DGH website, promotional materials, and social media posts. If this event is not endorsed by your institution, or if the logo is being utilized in contravention to university policy, we respectfully request that you: 1. ask the event organizers to remove your university’s name and logo from its website, promotional materials, and social media posts, 2. ensure the safety and wellbeing of Hindu students, faculty, and staff on your campus who may feel targeted, threatened, or face hostility or harassment as a result of this partisan, anti-Hindu event. The Hindu American Foundation (HAF) which we represent, wholeheartedly supports free speech and academic freedom as we are guided by the Hindu precepts of satya (truthfulness), vāda and saṃvāda (debate and discussion), and viveka (discernment). We ask that institutions of higher learning support the same and also privilege academic integrity by promoting open inquiry, encouraging a diversity of viewpoints, and modeling constructive disagreement. This event, however, is the antithesis of all of these values. The DGH organizers trade on the prestige of your institution’s name to host, not an academic conference, but a partisan event related to politics in India. The event platforms activists with extensive histories of amplifying Hinduphobic discourse even while denying the existence of Hinduphobia. -
The People of India
LIBRARY ANNFX 2 CORNELL UNIVERSITY LIBRARY ^% Cornell University Library DS 421.R59 1915 The people of India 3 1924 024 114 773 Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924024114773 THE PEOPLE OF INDIA =2!^.^ Z'^JiiS- ,SIH HERBERT ll(i 'E MISLEX, K= CoIoB a , ( THE PEOPLE OF INDIA w SIR HERBERT RISLEY, K.C.I.E., C.S.I. DIRECTOR OF ETHNOGRAPHY FOR INDIA, OFFICIER d'aCADEMIE, FRANCE, CORRESPONDING MEMBER OF THE ANTHROPOLOGICAL SOCIETIES OF ROME AND BERLIN, AND OF THE ANTHROPOLOGICAL INSTITUTE OF GREAT BRITAIN AND IRELAND SECOND EDITION, EDITED BY W. CROOKE, B.A. LATE OF THE INDIAN CIVIL SERVICE "/« ^ood sooth, 7tiy masters, this is Ho door. Yet is it a little window, that looketh upon a great world" WITH 36 ILLUSTRATIONS AND AN ETHNOLOGICAL MAP OF INDIA UN31NDABL? Calcutta & Simla: THACKER, SPINK & CO. London: W, THACKER & CO., 2, Creed Lane, E.C. 191S PRINTED BY WILLIAM CLOWES AND SONS, LIMITED, LONDON AND BECCLES. e 7/ /a£ gw TO SIR WILLIAM TURNER, K.C.B. CHIEF AMONG ENGLISH CRANIOLOGISTS THIS SLIGHT SKETCH OF A LARGE SUBJECT IS WITH HIS PERMISSION RESPECTFULLY DEDICATED PREFACE TO THE FIRST EDITION In an article on "Magic and Religion" published in the Quarterly Review of last July, Mr. Edward Clodd complains that certain observations of mine on the subject of " the impersonal stage of religion " are hidden away under the " prosaic title " of the Report on the Census of India, 1901. -
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee Rarely do the same apparitions inhabit the work of modern theorists of subjectivity, politics, ethnicity, the Sanskrit cosmopolis and medieval architecture at once. However, the South Asianist historian who ponders the work of Charles Taylor, Partha Chatterjee, James Scott and Sheldon Pollock cannot help notice the apparitions of monastic subjects within each. Tamara Sears has gestured at the same apparitions by pointing to the neglected study of monasteries (mathas) associated with Saiva temples.1 She finds the omission intriguing on two counts. First, these monasteries were built for and by significant teachers (gurus) who were identified as repositories of vast ritual, medical and spiritual knowledge, guides to their practice and over time, themselves manifestations of divinity and vehicles of human liberation from the bondage of life and suffering. Second, these monasteries were not studied even though some of these had existed into the early twentieth century. Sears implies that two processes have occurred simultaneously. Both are epistemological. One has resulted in a continuity of colonial- postcolonial politics of recognition. The identification of a site as ‘religious’ rested on the identification of a building as a temple or a mosque. Residential sites inhabited by religious figures did not qualify for preservation. The second is the foreshortening of scholarly horizons by disappeared buildings. Modern scholars, this suggests, can only study entities and relationships contemporaneous with them and perceptible to the senses, omitting those that evade such perception or have disappeared long ago. This is not as disheartening as one might fear. -
CS Lewis and the True Myth: a Reconciliation of Theology
LIBERTY UNIVERSITY SCHOOL OF DIVINITY C.S. Lewis and the True Myth: A Reconciliation of Theology, Philosophy, and Mythology A Thesis Submitted to the Faculty of the School of Divinity in Candidacy for the Degree of Master of Divinity School of Divinity By Courage Lowrance August 21, 2018 Abstract C.S. Lewis was both a student of pagan philosophy and mythology and a Christian. He never was divided between these two pursuits in his life, though he gave the latter its proper priority. What allowed Lewis to keep this balance was his idea of the gospel as the True Myth, an idea that helped lead to his conversion and remained at the core of his thinking throughout his life. By this idea of True Myth, Lewis was able to not only unite the pagan myths to Christian truth, but also the rest of human thought as well. Thus, in order to understand the nature of this key idea in Lewis’s thinking, this paper outlines what Lewis thought of mythology in general as a human phenomenon that bears explaining. The way in which Lewis saw mythology is analyzed in the first chapter according to the categories of the nature, the origin, and the function of mythology. In the second chapter, Lewis’s thoughts concerning the idea of the True Myth itself are considered. That various dichotomies of thought were united in Lewis’s mind by receiving this new idea is demonstrated. After this, the third chapter shows how Lewis’s thought fits in with historic and Evangelical orthodox Christian theology. -
Leaving Hinduism
Chapter 2 Leaving Hinduism Clemens Cavallin 1 Introduction To know whether you have left a country or not, it is essential to know where the border is. Such a demarcation of territory is contingent in the sense that the demarcation could have been drawn elsewhere; and probably has been. Sometimes, the borders are first drawn on a map to create the country in ques- tion and then are implemented later. Sometimes, however, the boundaries grow organically through centuries of warfare and cultural negotiations and follow the natural terrain of rivers and mountains. The notion of Hinduism as a world religion has both this artificial, neat character and the fuzzy boundaries resulting from the accumulation of reli- gious ideas, practices, and cultural traits over millennia. As Knut Jacobsen re- marks in his introduction to Brill’s Encyclopedia of Hinduism, Hinduism “does not refer to a homogeneous religious tradition but a conglomerate of rituals, religious narratives, art, music, institutions, traditions, theologies, artefacts, and activities” (Jacobsen 2013). Therefore, leaving “Hinduism” is both easy and exceedingly challenging. Adding to the difficulty of locating the borders of Hinduism—of know- ing when one has actually left it behind—the modern notion of Hinduism is closely bound up with British India, from its inception in the seventeenth century up to its 1948 division into the dominions of Pakistan and India (Gott- schalk 2012: Ch. 5). The partition of British India in accordance with the so- called two nation theory—which held that Indian Muslims constituted a separate nation—led to massive amounts of people crossing the border to be on the “right” side of the religious divide and to clashes in which eighteen million people were displaced and several hundred thousand, if not a mil- lion, died (Talbot 2008: 420). -
Religion As a Virtue: Thomas Aquinas on Worship Through Justice, Law
RELIGION AS A VIRTUE: THOMAS AQUINAS ON WORSHIP THROUGH JUSTICE, LAW, AND CHARITY Submitted by Robert Jared Staudt A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctorate in Theology Director: Dr. Matthew Levering Ave Maria University 2008 1 TABLE OF CONTENTS INTRODUCTION CHAPTER ONE: THE CLASSICAL AND PATRISTIC TRADITION CHAPTER TWO: THE MEDIEVAL CONTEXT CHAPTER THREE: WORSHIP IN THE WORKS OF ST. THOMAS AQUINAS CHAPTER FOUR: JUSTICE AS ORDER TO GOD CHAPTER FIVE: GOD’S ASSISTANCE THROUGH LAW CHAPTER SIX: TRUE WORSHIP IN CHRIST CONCLUSION BIBLIOGRAPHY ABBREVIATIONS 2 INTRODUCTION Aquinas refers to religion as virtue. What is the significance of such a claim? Georges Cottier indicates that “to speak today of religion as a virtue does not come across immediately as the common sense of the term.”1 He makes a contrast between a sociological or psychological evaluation of religion, which treats it as “a religious sentiment,” and one which strives for truth.2 The context for the second evaluation entails both an anthropological and Theistic context as the two meet within the realm of the moral life. Ultimately, the study of religion as virtue within the moral life must be theological since it seeks to under “the true end of humanity” and “its historic condition, marked by original sin and the gift of grace.”3 Aquinas places religion within the context of a moral relation to God, as a response to God’s initiative through Creation and 4 Redemption. 1 Georges Cardinal Cottier. “La vertu de religion.” Revue Thomiste (jan-juin 2006): 335. 2 Joseph Bobik also distinguished between different approaches to the study of religion, particularly theological, philosophical, and scientific, all of which would give different answers to the question “what is religion?.” Veritas Divina: Aquinas on Divine Truth: Some Philosophy of Religion. -
Kids Abroad: Ignore Them, Abuse Them Or Protect Them? Lessons on How to Protect Children on the Move from Being Exploited
Mike Dottridge Kids abroad: ignore them, abuse them or protect them? Lessons on how to protect children on the move from being exploited. Terre des Hommes International Federation This study has been produced with the financial assistance Cover photo: Terre des Hommes Germany of the Oak Foundation and Terre des Hommes Netherlands. ©Terre des Hommes International Federation, August 2008. The views expressed are those of the author. ISBN number: 978-2-9700457-3-1 The Terre des Hommes International Federation is a network of eleven national organisations, whose mission is to provide Photo credits: active support to children, their family and their community without racial, religious, political, cultural or gender-based Photos 1, 4 and 9: discrimination in the framework of the United Nations Con- Terre des Hommes Foundation (Lausanne, Swizterland) vention on the Rights of the Child. To achieve this aim, the Terre des Hommes organisations mobilise political will, ad- Photo 2: vocate for appropriate government policies and support 1085 Terre des Hommes Netherlands. development and humanitarian aid projects in 71 countries. Projects are run in close partnership with the beneficiaries Photos 3, 5-8 and 10: who are the primary actors in their own lives, including chil- Mike Dottridge. dren. Terre des Hommes works with 850 local and national 2 civil society organisations. The photos in this study have been selected to ensure they meet the criteria set out in UNICEF’s Principles for ethical The Terre des Hommes International Federation (TDHIF) reporting on children (accessed at www.unicef.org/media/ has consultative status with the United Nations Economic media_tools_guidelines.html). -
Latour As a Reader of Emile Durkheim
Bruno Latour as a Reader of Emile Durkheim September 2016 Tim Howles Keble College, University of Oxford A short essay first published on logisticsofreligionblog.wordpress.com 1 Introduction One aspect of Latour’s modus operandi that is sometimes neglected is the fact that he is a reader of other texts. And indeed over the years he has produced a number of book reviews. So how, then, does Latour review books? It will come as no surprise to note that the reviewing technique of a thinker like Latour operates in the back-and-forth grip of a creative tension. On the one hand, as we’d expect, his reviews are disciplined and trenchant, full of citation and faithful to the argumentational structure of the subject-text in hand—in many ways, his book reviews model responsible exegesis (of the sort he politely requests, but does not always receive, for his own writing). And yet, on the other hand, filtered as they are through the matrix of his own forms of intuition, all his reviews represent quasi-Latourian manifestos in their own right, wrenching the subject-text into an actuality of his choosing, examining it according to the epistemological and ontological schemata that lies at the heart of his own Weltanschauung. If, like me, you’re interested in that, then Latour’s book reviews will be a resource worth mining. Naturally these reviews often fly under the radar. Often they’re only in French. And so it’d be good to start the discussion going on one or two of them where we can, particularly for an English- speaking audience. -
Reformed Theology Deism and Disestablishment in Virginia John Parker Lynchburg College
University of Lynchburg Digital Showcase @ University of Lynchburg Undergraduate Theses and Capstone Projects Winter 2-2014 The Duty We Owe Our Creator; Reformed Theology Deism and Disestablishment in Virginia John Parker Lynchburg College Follow this and additional works at: https://digitalshowcase.lynchburg.edu/utcp Part of the Catholic Studies Commons, Christianity Commons, and the Other Religion Commons Recommended Citation Parker, John, "The Duty We Owe Our Creator; Reformed Theology Deism and Disestablishment in Virginia" (2014). Undergraduate Theses and Capstone Projects. 84. https://digitalshowcase.lynchburg.edu/utcp/84 This Thesis is brought to you for free and open access by Digital Showcase @ University of Lynchburg. It has been accepted for inclusion in Undergraduate Theses and Capstone Projects by an authorized administrator of Digital Showcase @ University of Lynchburg. For more information, please contact [email protected]. The Duty We Owe Our Creator; Reformed Theology Deism and Disestablishment in Virginia John Parker Senior Honors Project Highest Honors Submitted February, 2014 Com m ittee chair; Dr. Stephen Dawson Dr. Amy Merrill-Willis Dr. Adam Dean Dr. N.S. Amos The First Amendment to the United States Constitution contains within it two distinct clauses, the first guarantees the free exercise of religion clause, the second prevents the establishment of a national church. Stating that “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof’, this clause ensured that these United States would never have an official state church and that citizens could not be penalized for practicing their own faith. This was a major innovation. There did exist some provision for certain sects within the legal frame work, such as exemptions from the swearing of oaths granted solely to the Quakers1, this was done on a case by case basis and was not built into the social contract. -
Polarising Narratives and Deepening Fault Lines: Social Media, Intolerance and Extremism in Four Asian Nations
Polarising Narratives and Deepening Fault Lines: Social Media, Intolerance and Extremism in Four Asian Nations Jordan Newton, Yasmira Moner, Kyaw Nyi Nyi and Hari Prasad GNET is a special project delivered by the International Centre for the Study of Radicalisation, King’s College London. The authors of this report are Jordan Newton, Yasmira Moner, Kyaw Nyi Nyi and Hari Prasad, with contributions by Joseph Franco, Nazneen Mohsina and Cameron Sumpter. The Indonesia country section was written by Jordan Newton, an independent research consultant and former security analyst for the Australian government. The Philippines country section was written by Yasmira Moner, acting director of IPDM. The Myanmar country section was written by Kyaw Nyi Nyi, a visiting fellow at Yusof Ishak‑ISEAS. The India section was written by Hari Prasad, a research associate at Critica Research. CENS researchers Joseph Franco, Nazneen Mohsina and Cameron Sumpter conceptualised the project and provided editorial assistance. The Global Network on Extremism and Technology (GNET) is an academic research initiative backed by the Global Internet Forum to Counter Terrorism (GIFCT), an independent but industry‑funded initiative for better understanding, and counteracting, terrorist use of technology. GNET is convened and led by the International Centre for the Study of Radicalisation (ICSR), an academic research centre based within the Department of War Studies at King’s College London. The views and conclusions contained in this document are those of the authors and should not be interpreted as representing those, either expressed or implied, of GIFCT, GNET or ICSR. CONTACT DETAILS For questions, queries and additional copies of this report, please contact: ICSR King’s College London Strand London WC2R 2LS United Kingdom T. -
Appendixes L to T
APPENDIX L Challenges in Estimating the Costs of Violence against Women and Girls Data Availability Public Disclosure Authorized The availability of data to estimate violence and its costs has evolved tremendously (Day, McKenna and Bowlus 2005). Before the availability of national surveys that included questions to establish the prevalence of at least some forms of violence against women and girls, researchers were constrained to rely on small surveys or case studies and based prevalence rates on proxy measures and extrapolated data (Blumel et al. 1993; KPMG 1994). Increasing access to representative national survey data on prevalence rates of violence has allowed researchers to approximate costs at national levels. Finally, in recent years, researchers have access to significant nationally representative datasets that allow sophisticated and comprehensive analyses. Yet, data availability remains a critical challenge for estimating costs of violence against women and girls, particularly in the developing world. Some key challenges include: 1. Inaccuracy of prevalence rates for violence: as noted in chapter 2, even the best Public Disclosure Authorized calculations of prevalence rates are most likely underestimates, thus even with the Most cost studies are based on best data and methodology, one should estimates of costs of intimate partner assume that cost calculations are violence (IPV), probably because underestimates. Moreover, prevalence IPV is the most frequently reported rates barely exist for certain forms of type of violence, has the largest violence, such as girl child sexual abuse, amount of data and prevalence trafficking, or honor killings, making estimates, and the largest amount of costing impossible in these cases. Thus costing information.