Suchergebnisse

Liebe beschreibt ein Gefühl, eine Einstellung, einen Gedanken, eine Erfahrung, die Menschen zu dem Wichtigsten in ihrem Leben zählen. Die Liebe zu anderen Menschen, zu Tieren, zu Gott, zu Göttern oder die von ihnen empfangene Liebe findet sich in höchst unterschiedlicher Gestalt und Bedeutung. Hat Liebe ihren wesentlichen Ausdruck in der Freundschaft, in der geschlechtlichen Vereinigung, in einem rituellen Vollzug oder in einem göttlichen Handeln? Der vorliegende Band besitzt seinen Schwerpunkt in der Frage, wie in den Religionen Liebe verstanden wird. Gerade im Christentum haben sich verschiedene Vorstellungen entwickelt, Gott, Mensch und Liebe miteinander zu denken. Doch auch philosophische und sich mit geistlicher und weltlicher Literatur beschäftigende Beiträge eröffnen entscheidende Perspektiven auf das unerschöpfliche Phänomen der Liebe. [Configurations of Love. Concepts of Love in Religion, Philosophy and Literature]Love describes a feeling, an attitude, a thought, an experience that people consider to be the most important in their lives. The love for other people, for animals, for God, for gods or the love received from them can be found in very different shapes and meanings. Does love find its essential expression in friendship, in sexual union, in a ritual performance or in a divine act? This volume focuses on the question of how love is understood in religions. In Christianity in particular, different ideas have developed to think about God, man and love together. But also philosophical contributions and those dealing with spiritual and secular literature open up decisive perspectives on the inexhaustible phenomenon of love

Die Lektüre des Kamasutra und die Betrachtung erotischer Darstellungen in indischen Tempelanlagen erwecken bei westlichen Rezipient*innen den Eindruck, die Hindus müssten aufgrund ihrer religiösen Überlieferungen einen offenen Umgang mit Sexualität haben. Dieser Umgang ist ihnen jedoch aufgrund der repressiven Sexualmoral nur eingeschränkt möglich. Die vorliegende empirische Studie beschäftigt sich mit der Frage, wie die heutigen Inder*innen mit ihren religiösen Traditionen umgehen. Diese Traditionen sind zum festen Bestandteil einer postmodernen indischen Gegenwartskultur geworden. Deren Hauptmerkmal ist religiöse Toleranz. So wird der Hinduismus des 21. Jahrhunderts zu einem bewusst offen gehaltenen Lebenskonzept.

The Oromo people are one of the ancient Kushitic speaking indigenous peoples of Africa. According to linguistic studies, archaeological findings and their Oral history, the original home of the Oromo is believed to be the Nubian Valley of the ancient Kushitic empire. They might have organized themselves as a nation, developed their holistic culture, the gadaa, about 4000 B.C. in their original home, then moved southwards and settled in their current regions as a single independent nation. However, the Abyssinian Emperor Minilik II, who got firearms from some European Christian Kingdoms, colonized the Oromo and built the current Ethiopian empire towards the end of 19th century. Since then the Oromo lost their independence, were economically marginalized and culturally segregated. Using this situation as an opportunity, the missionaries of Christianity and Islam expanded their religions and established their own religious institutions in Oromia. On one hand, these two new religions brought new cultural elements that could enrich the Oromo culture. On other hand, they destroyed some valuable Oromo cultural heritages preserved by the Oromo Indigenous Religion (OIR). Their mission agents did not carefully consider cultural elements that could have continued. Instead, they destroyed them indiscriminately. The OIR galmaas (worship houses) were destroyed together with Oromo cultural and symbolic objects, and were replaced by Church buildings and mosques. The Christian missionaries and their local agents assumed the OIR to be idolatry; its feasts, rites, and ritual practices contradictory to the Bible and the Christian faith. Therefore, at the baptismal rite they changed Oromo names to foreign names and discontinued Moggaasaa (OIR child naming rite). Among the Protestant groups of Oromo Christianity (OC), the Oromo's cultural songs and dances were regarded to be sinful and were therefore abandoned. Oromo cultural foods and drinks were also forbidden. Against such generalized judgment on the OIR this dissertation raises a question: Are OIR elements contradictory or compatible with the OC? To answer this question, I conducted scientific research, compared OIR and OC elements, and produced this dissertation. This work identifies some identical, similar, partially similar and some differing elements in the two Oromo religions (OIR & OC). It is my hope that these findings might contribute to a religious dialogue that aims to create a peaceful religious coexistence in Oromia and beyond.