Crash Course Review – Religion
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103 Introduction to Religion
University Studies Course Rationale Statement The study of our religious world from its historical context is vital for students to correctly view global human relationships and events in their world today. The modern world is one in which religion plays a central role in social, identity- making, political, and economic events, as well as in the lives of communities and individuals. There is an essential need for ongoing reflection on and questioning of religious traditions, issues, and values. The purpose of REL 201, Introduction to Religious Studies, is to promote understanding and reflection through use of critical examination of primary source materials and investigative surveys of religious history within class lectures and discussions. This class will engage students in critically thinking about religions, humanity, and global society. The critical thinking and writing skills that will be developed in this class will assist the student in any other class they may take. Course Catalog Description (found on the Religious Studies university webpage) REL 201: Introduction to Religious Studies Introduction to the academic interdisciplinary study of religion, including the basic concepts and methodologies employed in understanding religion and interpreting religious beliefs, practices and artifacts. Topics covered may include historical and contemporary debates on religious issues, morality, the sacred and the profane and related themes. Master Syllabus Course: REL 201 – Introduction to Religious Studies Cluster Requirement 4C Course Description: Introduction to Religious Studies introduces students to the academic study of religion as a global concept and phenomenon. This course discusses the definitions, evolution, and forms of religious worldviews and belief systems by examining social definition and identity making, anthropology, theology, symbolism, and literary analysis. -
G. DELIBRIAS, M. T. GUILLIER and J. LABEYRIE 3430 ± 160 2350 ± 140 1200 ± 120 Gif-168. Plelauff, Cotes Du Nord
[RADIOCARBON, VOL. 8, 1966, P. 74-95] GIF NATURAL RADIOCARBON MEASUREMENTS II G. DELIBRIAS, M. T. GUILLIER and J. LABEYRIE Centre des Faibles Radioactivites, C.N.R.S. Gif-sur-Yvette, Essonnes, France The C14 dating laboratories of Saclay (Saclay I, 1964 and Saclay II, 1965) and Gif (Gif-sur-Yvette, 1966) have joined together under the name of Gif C14 Dating Laboratory. The first series of dating results appears here with code designation Gif, Sa now being obsolete. Gif laboratory comprises 3 complete routine sets, each equipped with a 1.2 L proportional counter, filled with pure CO2 at 74 cm Hg pres- sure, having backgrounds of 3.40, 2.90 and 1.60 cpm. The first two are of stainless steel and the third is of OFHC copper. In accordance with the decision of the Fifth Radiocarbon Dating Conference, NBS oxalic acid is adopted as modern carbon reference, and the half-life 5570 yr is used for age calculation. Data listed here are part of those obtained from 1963, the date at which the first counter was calibrated, to October 1965. SAMPLE DESCRIPTIONS I. ARCHAEOLOGIC SAMPLES A. Western France 3430 ± 160 Gif-166. Saint-Dude, Bourbriac, Cotes du Nord 1480 B.C. Charcoal from an old burnt soil inside a tumulus at Saint-Dude, Bourbriac (48° 28' N Lat, 3° 18' W Long). Coll. 1962 and subm. by J. Briard and P. R. Giot, Lab. d'Anthropologie Prehistorique, Faculte des Sciences, Rennes, Ille et Vilaine. Comment: dates tumulus to Middle Bronze period. 2350 ± 140 Gif-167. La Belle-Etoile, Saint-Connan, Cotes du Nord 400 B.C. -
Definitions of "Religion"
What IS “religion?” E.B. Tylor: "It seems best. .simply to claim as a minimum definition of Religion the belief in Spiritual Beings." James Frazer: Religion began in early attempts by humans to influence nature. Religion is an intermediate stage of development between magic and science. William James: “‘Religion’ means the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine…the belief that there is an unseen order, and that our supreme good lies in harmoniously adjusting ourselves thereto." F. Schleiermacher: Religion is "the sense and taste for the infinite." Religion is a feeling of total dependence upon a source or power that is distinct from the world. Mircea Eliade: "It is unfortunate that we do not have at our disposal a more precise term than 'religion' to denote the experience of the sacred." Rudolf Otto: Religions emerge from a mysterious encounter with the sacred. The “sacred” is: “mysterium tremendum et fascinans” (“a mystery that causes trembling and fascination”) Emile Durkheim: Religion is "a system of ideas with which individuals represent to themselves the society of which they are members and the obscure but intimate relations which they have with it." "A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden, beliefs and practices which unite into one single moral community called a Church all those who adhere to them." Sigmund Freud: "Religion would thus be the universal obsessional neurosis of humanity; like the obsessional neurosis of children, it arose out of the Oedipus complex, out of the relation to the father." Clifford Geertz: Religion is (1) a system of symbols which acts to (2) establish powerful, pervasive, and long-lasting moods and motivations in men by (3) formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that (5) the moods and motivations seem uniquely realistic. -
Building a Home for Circumpolar Architecture an Introduction
Chapter 1 Building a Home for Circumpolar Architecture An Introduction Robert P. Wishart The hearth is at the centre. It is a simple statement with profound implica- tions. As Stephen Pyne (1995: 3) reminds us, humans are ‘uniquely fire creatures on a uniquely fire planet’. And yet the hearth, the place where we ignite and tend to so many of our fires, is not simply a container for, or a site of, this particularity. Take, for example, the hearth as philosophized and mythologized by the ancient Greeks. Hestia, the goddess of the hearth, was also the goddess of the home, architecture and the symbolic and ritual centre of the inhabitants, the ‘oikos’ or household (Vernant 1969: 132). To the ancient Greeks, the hearth, the home and the household were inseparable, and as Carsten (1995b) illustrates, this understanding is not unique to the classical world. The relatedness of the hearth, the home and the household correspond to the complex and creative relatedness inher- ent in kinship.1 But would it be reductive to understand the house as con- tainer for and site of the household, and would it ignore the coextension of the hearth, house and household with the environment and the cosmos? Furthermore, would these reductions also serve to eclipse real lives with representations that might serve other interests? For the collective effort of the authors gathered here, these questions became fundamental to the inquiry about the ways in which the hearth in the circumpolar North is at the centre of something much larger. There are few other places that one could imagine the crucial interde- pendencies and relationships between the hearth, home and household would be as apparent as that in the circumpolar North. -
A Reconstructed Indigenous Religious Tradition in Latvia
religions Article A Reconstructed Indigenous Religious Tradition in Latvia Anita Stasulane Faculty of Humanities, Daugavpils University, Daugavpils LV-5401, Latvia; [email protected] Received: 31 January 2019; Accepted: 11 March 2019; Published: 14 March 2019 Abstract: In the early 20th century, Dievtur¯ıba, a reconstructed form of paganism, laid claim to the status of an indigenous religious tradition in Latvia. Having experienced various changes over the course of the century, Dievtur¯ıba has not disappeared from the Latvian cultural space and gained new manifestations with an increase in attempts to strengthen indigenous identity as a result of the pressures of globalization. This article provides a historical analytical overview about the conditions that have determined the reconstruction of the indigenous Latvian religious tradition in the early 20th century, how its form changed in the late 20th century and the types of new features it has acquired nowadays. The beginnings of the Dievturi movement show how dynamic the relationship has been between indigeneity and nationalism: indigenous, cultural and ethnic roots were put forward as the criteria of authenticity for reconstructed paganism, and they fitted in perfectly with nativist discourse, which is based on the conviction that a nation’s ethnic composition must correspond with the state’s titular nation. With the weakening of the Soviet regime, attempts emerged amongst folklore groups to revive ancient Latvian traditions, including religious rituals as well. Distancing itself from the folk tradition preservation movement, Dievtur¯ıba nowadays nonetheless strives to identify itself as a Latvian lifestyle movement and emphasizes that it represents an ethnic religion which is the people’s spiritual foundation and a part of intangible cultural heritage. -
Jewellery and Baking Bread at Stainton
Romans on the Don Classroom Exercise 3 Jewellery and Baking Bread at Stainton Three archaeological projects were carried out at Holme Hall near Stainton between 1994 and 2005. The first was fieldwalking which identified an area 60 metres by 80 metres in a field where a large amount of Romano-British pottery was found. This led to geophysical survey and excavation of the area. The site was an Iron Age and Romano-British settlement where bread was baked in kilns during the Roman period. Many features were discovered including a ditched enclosure within which were pits, gullies and postholes, and a hearth. Also inside the enclosure was a cobbled area containing burnt river cobbles that may have been heated in a fire for use in cooking, either to roast meat on or to boil water in pots. The cobbles were thrown aside after use. Outside the enclosure were field boundary ditches, pits, the bases of 3 bread ovens, and a waste midden. The ovens showed that the family who lived in the farm baked their own bread. Wood was placed inside and set a light. When the flames had died down to embers, bread was placed inside the kiln on racks to bake. When ready the racks could be taken out without destroying the roof of the oven. Over 1400 fragments of animal bone were discovered on the site, including cattle, sheep and goat bones. Over 5300 sherds of Roman-British pottery were found, most of it dating from the 2nd and 3rd centuries AD. The pottery is mainly from jars and a slight increase in table wares over time may show the adoption of Roman table manners in the 3rd century. -
AP Human Geography Religion Geography of Religion
AP Human Geography Religion Geography of Religion Most religious people pray for peace, but religious groups may not share the same vision of how peace will be achieved. Geographers see that the process by which one religion diffuses across the landscape may conflict with the distribution of others. Geographers also observe that religions are derived in part from elements of the physical environment, and that religions, in turn, modify the landscape. Religion The Key Issues Are: 1. Where are religions distributed? 2. Why do religions have different distributions? 3. Why do religions organize space in distinctive patterns? 4. Why do territorial conflicts arise among religious groups? Geographers and Religion Religion interests geographers because it is essential for understanding how humans occupy Earth. Geographers, though, are not theologians, so they stay focused on those elements of religions that are geographically significant. Geographers study spatial connections in religion: – the distinctive place of origin – the extent of diffusion – the processes by which religions diffused – practices and beliefs that lead some to have more widespread distributions. Globalization and Local Diversity of Religion Geographers find the tension in scale between globalization and local diversity especially acute in religion for a number of reasons. People care deeply about their religion – some religions are designed to appeal to people throughout the world, whereas other religions appeal primarily in geographically limited areas – religious values are important in how people identify themselves, (and) the ways they organize the landscape – adopting a global religion usually requires turning away from a traditional local religion – while migrants typically learn the language of the new location, they retain their religion. -
Bulletin of the Massachusetts Archaeological Society, Vol. 26, No. 3/4. April/July 1965
BULLETIN OF THE MASSACI-IUSETTS ARCI-IAEOLOGICAL SOCIETY VOL. 26 NOS. 3 and 4 APRIL - JULY, 1965 CONTENTS Page THE BOATS SITE, EXCAVATION NO.2 EDWABD F. ROSE . 33 A BIRDSTONE RECOVERY IN RHODE ISLAND WILLIAM S. FoWLER 39 THE SEMAN SITE: A NEW YORK STATE EXCAVATION PJm..Ip W. JOHANNESSON AND A1mruR C. GLAMM, JR. 44 SIGNIFICANT CERAMIC PIPE RECOVERIES WILLIAM S. FOWLER 49 BITTER ROCK SHELTER: A SThATIFIED CONNECTICUT SITE BERNABD W. POWELL 53 DISCOVERY: AN IMPELLI G FORCE I RESEARCH EDITORIAL 64 PUBLISHED BY THE MASSACHUSmS ARCHAEOLOGICAL SOCIETY, INC. SOCIETY OFFICE, Bronson Museum, 8 No. Main Street, Attleboro, Mass. PEnIOO!CALS DEPT. THE CLfMf iT C. f"AXt', [11_ L1~f!. r;\ Sr!.1~ ,Lr:"E BRIDGE "T'Ii, M/'\;)~ .CHUvElTS MASSACHUSETIS ARCHAEOLOGICAL SOCIETY OFFICERS President Harold F. Nye Marion, Mass. First Vice President Donald C. Wilder 86 Brewster Avenue, South Braintree 85, Mass. Second Vice President William B. Brierly 9 Hawthorne Street, Millbury, Mass. Secretary Maurice Robbins Bronson Museum, Attleboro, Mass. Financial Secretary Mabel A. Robbins 23 Steere Street, Attleboro, Mass. Treasurer Arthur C. Staples Segreganset, Mass. Editor William S. Fowler Bronson Museum, Attleboro, Mass. Trustees Society Officers and 2 Last PliS~ Presidents Walter Thomas, Jr. Edward G. Bielski Robert A. Martin Frank Kremp Robert E. Valyou George S. Gibb MASSACHUSETIS ARCHAEOLOGICAL SOCIETY BULLETIN, pub lished in four Numbers of one Volume each year, commencing in October. Price this issue $1.50 (Subscription by membership in the Society: $3.(0) Note: Address aU requests concerning membership to the Secretary; aU orders for back BuUetin numbers (4 for $1.00 to members) to the Editor; and mail Society dues to the Financial Secretary. -
Where Are Religions Distributed?
, CASE STUDY / The Dalai Lama Versus the People s Republic of China The Dalai Lama, the spiritual leader of Tibetan Buddhists, is as tens of thousands and forced another 100,000, including important to that religion as the Pope is to Roman Catholics. the Dalai Lama, to emigrate. Buddhist temples were closed Traditionally, the Dalai Lama—which translates as “oceanic and demolished, and religious artifacts and scriptures were teacher”—was not only the spiritual leader of Tibetan Buddhism destroyed. but also the head of the government of Tibet. The photograph on Why did the Chinese try to dismantle the religious institu- page 204 shows the Dalai Lama’s former palace in Tibet’s capital tions of a poor, remote country? At issue was the fact that the Lhasa, situated in the Himalaya Mountains. presence of strong religious feelings among the Tibetan people China, which had ruled Tibet from 1720 until its inde- conflicted with the aims of the Chinese government. pendence in 1911, invaded the rugged, isolated country in The conflict between traditional Buddhism and the Chinese 1950, turned it into a province named Xizang in 1951, and government is one of many examples of the impact of religion. installed a Communist government in Tibet in 1953. After In the modern world of global economics and culture, local reli- crushing a rebellion in 1959, China executed or imprisoned gious belief continues to play a strong role in people’s lives. ■ Religion interests geographers because it is essential for under- and at the same time still speak the language of their local standing how humans occupy Earth. -
Cave Painting UNIT 1
All Grades ART ~ Lesson A CYCLE 1 Cave Painting UNIT 1 !! Students will create a cave painting using charcoal and acrylic. Printing"the"Handout" guarantees"families"see" Before the Lesson: the"“home"follow@up" assignment”"and"have" 1.! Review Lesson and Art Handout (below) to understand philosophy and ideas. terms"and"visual"aids" 2.! Print “Animal Template” (below) on card-stock and cut out for"studying"during"the" 3.! Print “Handout” (below) week.""" 4.! Review materials list below and make sure you have everything ready. 5.! Review In-Class section below to make sure you understand the activity. 6.! Optional: Print “ Visual Aids” (below, images are the same as Handout) Materials Needed: !! 1-2 Colors of Acrylic Paint !! 1 Paintbrush per student !! 1 Water Jar per student !! Animal templates (see below, print enough so that each student can have at least one animal at a time). !! 1 11x17 sheet of sketch paper per student !! 1 Willow Stick or piece of charcoal per student Check$with$your$local$ !! 1 Handout on paper, in color per student (or per family) co7op$director"to" !! 1 Large fan know"what"supplies"are" !! Roll of paper towels already"on@hand"and" which"ones"you"need"to" !! Bottle of cleaning spray procure"by"buying"or" !! 1 Smock per student borrowing."""" !! 1 set of Visual Aids on paper, in color (see below, images are same as Handout Feel$free$to$substitute$ materials"when" Classroom Preparation (always plan at least 30 minutes): desired/needed.""" •! Cover the floor with plastic. •! Set up tables throughout the room, covered with plastic. -
The History of Computing in the History of Technology
The History of Computing in the History of Technology Michael S. Mahoney Program in History of Science Princeton University, Princeton, NJ (Annals of the History of Computing 10(1988), 113-125) After surveying the current state of the literature in the history of computing, this paper discusses some of the major issues addressed by recent work in the history of technology. It suggests aspects of the development of computing which are pertinent to those issues and hence for which that recent work could provide models of historical analysis. As a new scientific technology with unique features, computing in turn can provide new perspectives on the history of technology. Introduction record-keeping by a new industry of data processing. As a primary vehicle of Since World War II 'information' has emerged communication over both space and t ime, it as a fundamental scientific and technological has come to form the core of modern concept applied to phenomena ranging from information technolo gy. What the black holes to DNA, from the organization of English-speaking world refers to as "computer cells to the processes of human thought, and science" is known to the rest of western from the management of corporations to the Europe as informatique (or Informatik or allocation of global resources. In addition to informatica). Much of the concern over reshaping established disciplines, it has information as a commodity and as a natural stimulated the formation of a panoply of new resource derives from the computer and from subjects and areas of inquiry concerned with computer-based communications technolo gy. -
Religion and Geography
Park, C. (2004) Religion and geography. Chapter 17 in Hinnells, J. (ed) Routledge Companion to the Study of Religion. London: Routledge RELIGION AND GEOGRAPHY Chris Park Lancaster University INTRODUCTION At first sight religion and geography have little in common with one another. Most people interested in the study of religion have little interest in the study of geography, and vice versa. So why include this chapter? The main reason is that some of the many interesting questions about how religion develops, spreads and impacts on people's lives are rooted in geographical factors (what happens where), and they can be studied from a geographical perspective. That few geographers have seized this challenge is puzzling, but it should not detract us from exploring some of the important themes. The central focus of this chapter is on space, place and location - where things happen, and why they happen there. The choice of what material to include and what to leave out, given the space available, is not an easy one. It has been guided mainly by the decision to illustrate the types of studies geographers have engaged in, particularly those which look at spatial patterns and distributions of religion, and at how these change through time. The real value of most geographical studies of religion in is describing spatial patterns, partly because these are often interesting in their own right but also because patterns often suggest processes and causes. Definitions It is important, at the outset, to try and define the two main terms we are using - geography and religion. What do we mean by 'geography'? Many different definitions have been offered in the past, but it will suit our purpose here to simply define geography as "the study of space and place, and of movements between places".