Suchergebnisse

This dissertation argues that educational praxis rooted in local epistemologies can combat the erosion of ethno-histories and provide quotidian securities free of war and exploitative practices of extraction and overuse of the land for non-subsistence purposes, which deny basic human life. Colonial ethnocide, linguicide, and epistemicide serve as the central focus of this study, which uses mixed anthropological methods to investigate economic production, political history, and cultural transmission, with the goal of advancing language revitalization efforts concerning native epistemologies within the multidisciplinary fields of Africana, African, Black, African American, and African diaspora studies. I employ a toolbox of techniques unique to the four fields of anthropology (physical/biological, archaeological, but especially socio-cultural and linguistic anthropology) with a concentration on the four elements of culture [kinship/gender, economics, politics, and religion]. Three metaphors (Beer, Blood, and Bible) examine scientific agriculturalist economies, local jural systems of governance organized by uterine kinship tied to geospatial terrains among the Lunda, and sociolinguistic worlds of pre-colonial indigenous Kongo-Ngola, which occur contemporaneously alongside post-colonial capitalist, neoliberal geopolitical, and cosmological paradigms in present-day Congo-Angola. As such, geolinguistics, ethno-history, and terroir epistemologies become vital to survival and to the continuity of humanity and peace. By decolonizing science, deconstructing imperialist systems of power-knowledge, and reconfiguring ontologies of production and reproduction, this dissertation revitalizes locally grounded epistemologies which face extinction and extermination due to colonial wars of geological extraction, while recognizing significant depths of indigenous governance within opposing post-colonial structures, with respect to technologies of literacy, cosmological consciousness, and numeracy relevant to generational preservation and perpetuation of heritage into the future. This work becomes significant to African American studies given the historical significance of missionaries educated at Historically Black Colleges and Universities who lived in Belgian Congo and Portuguese Angola from the 1880s into the early 1900s, both preserving and changing local culture, following the Conference of Berlin and leading to the independence movements. Their global goals of progressive work in the era of Old Jim Crow in US come to light in Chapter Four (Bible), which uses the legacy of these late nineteenth and early twentieth century Black American diasporic transnational returnees in order to transpose a practical five-language Swadesh list, where lexicography precedes cultural and linguistic revitalization techniques anthropologists on the ground would use to resurrect lost folkloric knowledge linked to local languages. Kongo-Ngola since migrations of Proto-Bantu speaking peoples parallels with Congo-Angola since 1880 as one of many contested sites, from whence to develop multiple comparative analyses of geolinguistic divisions of indigenous ethnic communities. This triangular metaphor of Beer, Blood, and the Bible concludes with an analysis of education in multiple spaces such that museums and schools teaching Kongo-Ngola native epistemologies in Congo-Angola, the United States, and Europe in deracinated colonial spaces, as well as in reclaimed territories of indigeneity. Perhaps the solution to colonial erasure and epistemicide rests within local universities in Angola, such as Universidade Lueji a Nkonde (ULAN)—named for the ancestress and founder of the Lunda Empire. This ethno-history of scientific, economic, linguistic, political, religious, musical performance, and educational epistemologies in the Democratic Republic of Congo and the Republic of Angola employs a rarely known interdisciplinary method known as geolinguistics, while following a metaphor of beer (production), blood (reproduction and power), and the bible (knowledge).

This book explores the revelation of God's love in the mystery of the covenant, and shows how this potent theological concept has inspired artists through the ages to reflect on the nature of divine interaction with mankind.It traces the development of the covenantal relationship between God and the Jewish people as given in the Hebrew Scriptures, and examines the Christian concept of the New Covenant, portrayed by Gospel writers and those of the early Church in the New Testament. Alongside this, the book matches a variety of artistic work in which these texts are made visible. The reference to over 300 works of art is a mere sample, and will inspire readers to research this hugely rich resource both for their own interest and for use in teaching about the Christian faith and its important Jewish roots. Learning in the contemporary world often lifts the emphasis from mere words to illustration, and this book shows clearly that, throughout history, the Christian world has sought to use art to aid understanding of biblical texts. Art continues to be used hand-in-hand with the Scriptures in present-day classrooms, as well as in group and individual study. This volume provides a basis for the exploration of God's love in his covenantal relationship with the People of God, ancient and modern, and will serve to inspire an investigation of the huge range of artistic interpretation which is available through twenty-first century technology

The article traces the formation of the mystical experience of Nikolai Sergeevich Arseniev (1888–1977) on the basis of the memoir book "Gifts and Encounters of the Life Path" (1974), and the stages of his consideration of biblical studies. The analysis of Arseniev's exegetical work "The Religious Experience of the Apostle Paul" (1935) is proposed. He was one of the Russian thinkers in whose writings the Holy Scripture occupied a central place, and almost all of his religious ideas grew out of New Testament books, and biblical concepts. As an exegete, he studied the problem of the Logos in the Gospel of John the Evangelist and the mystical experience of the Epistles of the Apostle Paul. The cross-cutting theme of Arseniev's works was mysticism in ancient cults, the poetry of the Middle Ages, the works of the desert fathers, the texts of Russian and Western European ascetics of piety, religious philosophers (A. S. Khomyakov, I. V. Kireevsky, S. N. Trubetskoy, S. L. Frank) and biblical scholars. He relied on the mystical experience of the Church, the unity of Christians. In the Epistles of the Holy Apostle Paul, Arseniev emphasized the mysticism of life in Christ, Christian realism, the realism of the Cross of the Lord, and the realism of Resurrection. In general, the mystical experience of Paul, his preaching and activity, according to Arseniev, differs from "our usual experience" and is more real, since the apostle is "subdued", "captured" by Christ, His fullness, and the grace of God.

The biblical poem entitled Shir Ha-Shirim (The Song of Songs) composed by Shlomo, the third King of the united tribes of Israel about 1,000 years before the Common Era was composed in Hebrew. However, it was also translated and sung by numerous bards in ancient Arabic dialects, as well as being translated to Kurmanji Kurdish. The King composed this poem to substantiate the primeval identity of his kingdom and its connection to the expanses leading up to Jerusalem and the mountain range surrounding Jerusalem. The poem's underlying meaning leans on the King's knowledge of the ancient science of Kabbalah. The eight chapters included in the Hebrew Bible as debated in the first century CE, and recorded by the mishnaic Sages of Tiberias in the second century CE, now constitute what we have on record of the Song of Songs. The external shell of the poem, the first chapter of which mentions apple-wine and love, and tribal ethics, symbolizes and reminds of the first moment of love's intoxication and knowledge. The King is mentioned in the Qur'an as the prophet Suleimān and is known in English as King Solomon. This study ends with an original translation of the Song of Songs with Notes.

A meta-analysis is undertaken, including 11 studies, to determine whether there is a relationship between Bible knowledge on one hand and academic and behavioral outcomes on the other among those living in urban areas. The results indicate that increased Bible knowledge is associated with higher levels of student academic achievement and positive behavioral patterns. The analysis indicates that the relationship, as measured by degree of statistical significance, between Bible knowledge and academic outcomes is stronger than it is between Bible knowledge and behavioral outcomes. The possible reasons for this pattern and also the reasons for relationship that Bible knowledge has with academic and behavioral outcomes are discussed.

This book is an apologetic treatment of six questions most often asked these days about the reliability of the Bible. Those questions are: Aren't the copies of the Bible hopelessly corrupt? Wasn't the selection of books for the canon just political? Can we trust any of our translations of the Bible? Don't these issues rule out biblical inerrancy? Aren't several narrative genres of the Bible unhistorical? And don't all the miracles make the Bible mythical?

Getting started : the Bible, marriage and sex -- The Bible and homosexuality -- Homosexuality and the Christian -- Homosexuality and the church -- Homosexuality and the world -- Conclusion

World Economic Forum "calls for AI to rewrite Bible, create 'religions that are actually correct'"

AbstractWhat is striking in the twenty years since 9/11 is not only the renewed attention to religion in the Western public sphere but the forms this attention has taken. Suspicion towards Islam has intensified. Narratives in which the West and Islam are conflicting and clashing entities have become entrenched. In Europe, anti-Muslim rhetoric has reached fever-pitch in far-right movements. What has gone largely unnoticed, however, is the Bible-use that can be found in the programmes, protests and proclamations of far-right groups and actors. The British far-right organisation Britain First fosters one example in recent years of such Bible-use. Far from accidental or negligible, I argue that contemporary far-right Bible-use may look banal and even benign, but it masks toxic and violent attitudes to Islam. This Bible-use demonstrates the way references to religion have come to replace overt references to race in the Islamophobic discourse of the far right. In a post-9/11 context, I contend, where forms of Islamophobia take extreme and mainstream form, it is crucial that biblical scholars identify the function the Bible has in stoking divisions and drawing distinctions between a Christian West and an Islamic other.

The late-fifteenth-century Middle English manuscript Oxford, Trinity College, 29 contains a universal history of the world, compiled from diverse religious and secular source texts and written by a single compiler-scribe. A great part of the text is focused on Old Testament history and uses the Vulgate as a key source, thus offering an opportunity to examine in detail the compiler's strategies of translating the text of the Bible into the vernacular. The Bible translations in this manuscript are unconnected to the Wycliffite translations, and are non-reformist in their interpretative framework, implications, and use. This evidence is of particular interest as an example of the range of approaches to biblical translation and scholarship in the vernacular found in late medieval English texts, despite the restrictive legislation concerning Bible translation in fifteenth-century England. The strategies of translating the biblical text found in this manuscript include close word-by-word translation (seemingly unencumbered by anxieties about censorship), as well as other modes of interaction, such as summary, and exegesis. This article situates these modes of engagement with the Bible within a wider European textual tradition of including biblical material in universal history writing.