Suchergebnisse

Dentro del contexto de las relaciones entre religión y poder, el presente artículo se orienta a la consideración del papel jugado por las practicas religiosas en el mantenimiento de las estructuras sociopolíticas. De esta forma, a través del estudio de las evidencias conocidas del culto a Mitra se analizan sus capacidades en dos aspectos: el reconocimiento de las jerarquías, a través de la adaptación al ritual del sistema romano del patronazgo y la justificación del papel sumiso del individuo en el ordenamiento político del poder imperial.__________________________This article analyses, within the relationship between religion and power in the ancient world, the way in which religious practice contributes to the maintenance of Roman socio-political structures. Therefore, in this article would be suggested two aspects of this relation on the basis of evidences of the cult of Mithras: the legitimation of hierarchy by adapting the ritual system to the Roman patronage and the submission of the individual in the political structure of the imperial power.

Since the nineteenth century, Greece and Albania have been separate countries, but for about twenty-two centuries they belonged to the same state in its various forms. The ancient Greeks and Illyrians were Indo-European tribes who intermarried with pre-Hellenic populations after arriving in the Balkans about four thousand years ago. Multiple migration events occurred to and from one another's lands; in ancient years Greek cities like Corinth established colonies on the Illyrian coast, while in the Middle Ages Albanian speakers (known as Arvanites) migrated across Greece. Hundreds of years later, another five hundred thousand Albanian speakers had immigrated to Greece after 1985. The data show that Greeks and Albanians have a long-term kinship, but this is obscured by linguistic and religious differences. Understanding this common past may strengthen contemporary political relationships.

Mystics in Javanese Kebatinan. One of the causes of suspicion is taking a polite attitude, manners and envy because the nation's culture has faded in society. Culture is the flow of thought that is ingrained (thought) and doyo = roso (understood). One of the valuable relics of Javanese spirituality. The Mandhasiya traditions are also an eastern mysticism which is a combination and has an undoubted builder, including facts (containing seven characters, flashbacks, and social themes about the past) and the theme of keeraramurkaan which is presented with kind. In the Mandhasiya ceremony there are also four universal cultures, namely the religious system and religious ceremonies of the Pancot people who believe in the existence of the sanctity and truth of the legend in the presence of watu gilang; social organization system, which is a kingdom in the presence of kings and people; tangible arts performing reyog.In the Mandhasiya ritual, one of the components is offering rice cone, rice cone, fruit, flowers, air and incense. This has the meaning of being a citizen of Pancot and the surrounding area expressing gratitude, and pleading for Krincing Wesi to remain safe.For Javanese who are familiar with the science of kejawen, reading the Mandhasiya sentence is no longer, because in the kejawen tradition the contents of the meaning of the sentence contain a prediction, which explains the character of a person with the time of Mandasia or Mondosiyo.

The article deals with the problem of the existence of the Orthodox monastery in Trakhtemyriv. Attention is drawn to the ambiguity of the statements of historians concerning the reform of the Polish king Stefan Batory in 1578. It is argued that in order to find out the existence of a monastery, a detailed analysis of historical sources is required. The author applied the logical and problem-chronological methods. Due to this, it was found out that the problem of the existence of the monastery in Trakhtemyriv in the early seventeenth century is a political issue, not a religious one. Attention is drawn to the fact that the monastery in this period is never mentioned as a religious structure that carries out religious practice. There is also a complete absence of any signs of the economic activity of the monastery, which also indicates the impossibility of its existence at the appointed time. In addition, it is also noted that no evidence of the transfer of the monastery to the possession of the Zaporozhian historians was made public. On the contrary, everything indicates that this fact has never really happened and could not have happened. A number of documents of the 16th - 17th centuries, in which the monastery was mentioned, was analyzed. It is alleged that it could have occurred about 1620, during the restoration of the Ukrainian church hierarchy.

Rezension: Der Ethnologe U. v. Loyen lebte im Jahre 2013 für 14 Monate in Neapel. Dort wohnte er im Armenviertel Sanita, das u.a. von religiösem Untergrund und diversen Katakomben geprägt ist. Sein Ziel war es, neapolitanische Totenkulte, u.a. den Kult der "Heiligen Seelen im Fegefeuer", zu studieren. Ausgehend von der stationären Feldforschung im Viertel Sanita, macht Loyen Exkursionen in die Umgebung (unter und über der Erde), spricht mit den Menschen im Viertel, mit Priestern, Seherinnen, religiösen Unternehmern, Camoristi oder erzählt die Legenden um den Schauspieler Toto. Schliesslich widmet er sich einem weiteren, von der katholischen Kirche nicht gerade geliebten Kult, der Madonna dell' Arco und beschreibt u.a. deren ungewöhnliche Offenbarungen. - Loyen berichtet vom Untergrund Neapels, der von religiösen Praktiken und von einer atemberaubenden, zuweilen unheimlichen Vielfalt geprägt ist. Die katholische Amtskirche beeinflusst ihn nur an der Oberfläche. Darunter entfaltet sich ein religiöser Untergrund, dem der Autor folgt. Dazu Schwarz-Weiss-Fotos, ein umfangreicher Anmerkungsapparat und Bibliografie. (3)

This article takes the example of a disappeared altar in a Himalayan valley as revelatory of contradictions within the mechanics of a Hui Muslim revitalization project. The community example—a group of historically identifiable Muslims in China—centers on the disappearance of a gifted propitiation altar that once stood as an instantiation of community cohesion among ethnically varied populations in the valley. The investigation examines transformations of modernity and the erosion of the "social glue" that held valley communities together as the disappearance of this gift is revealed to be a telling instance of the large-scale productivities and corrosions effected by China's contemporary renaissance of reemerging religious movements and community identifications, processes in which Chinese Muslims serve as a potential indicator for a long view of reform contemporary social transformation.

The present paper examines the extent to which the mystery practices of the Classical period may have influenced Plato's philosophical views. The many quotations from dialogues of different periods give a clear picture of the fact that Plato's conception of philosophy was shaped by the mysterial experience. The notion of the mysterial experience itself is of course in need of serious reconstruction. However, on the basis of literary and archaeological evidence it is accepted as a working hypothesis in the article that the mysterial experience can be understood as overcoming corporeality, but not in the sense of rejecting the body, but in the sense of overcoming those cognitive distortions which are due to corporeality. In a religious context, the mysterial experience may have provided the initiate with some information about posthumous existence, but for Plato this was only a starting point. By going further and applying often poetic and religious expressions to describe his cognitive experience Plato extends the realm of the mysterial experience to knowledge of the true world order. Particular attention is paid to the notion of philosophy as a kind of divine frenzy. Thus, Plato appears to us as a philosopher interested, among other things, in the inner world of man. Plato's interest in personal experience, the notion of the soul and the awareness of his own mortality betrays a tendency to penetrate into the deeper layers of consciousness, revealing a mystical Plato.