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  • Resultat 4811-4820 av 7145
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4811.
  • Oehrl, Sigmund, 1979-, et al. (författare)
  • Runen aus Bierden
  • 2020
  • Ingår i: Jahrbuch für den Landkreis Verden. - 2363-7560. ; , s. 212-223
  • Tidskriftsartikel (övrigt vetenskapligt/konstnärligt)
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4812.
  • Oesterheld, Christina (författare)
  • Wie viel Lachen verträgt der Glaube? Urdu-Satiren in Pakistan
  • 2012
  • Ingår i: Orientalia Suecana. - Uppsala : Uppsala universitet. - 0078-6578 .- 2001-7324. ; 60, s. 33-48
  • Tidskriftsartikel (refereegranskat)abstract
    • Before turning towards Pakistan, the Urdu tradition of a playful, humorous, or satirical treatment of attitudes toward religion is demonstrated with examples from ’Nazī̤r’ Akbarābādī(1740‒1830), Mirzā Asadullāh Khān ’Ġālib’ (1797‒1869), Akbar Illāhābādī(1846‒1921), and Muhammad Iqbāl (1877‒1938), after which follows a brief discussion of three satirical authors whose texts were published in Pakistan between 1956 and 2001. Nasīm Hijāzī(1914‒1996), who is best known for his “Islamic” historical novels, wrote a satirical play on the futile attempts of secular, westernized urban intellectuals to wean simple country people off their religious and moral values. The background of his play S̤aqāfat kī talāś (In search of culture, 1956/1959) was formed by discussions about the cultural identity of Pakistan in which he represented the stance of an exclusive reliance on religious unity, denying cultural, ethnic, and social differentiations. His urban intellectuals are ridiculed throughout. Sayyid Ẕamīr Jacfrī(1916‒1999), on the other hand, in his poems and columns, criticises religious hypocrisy, sectarian strife, and the use of religious rhetoric to mask corruption and misgovernment. Muśtāq Ahmad Yūsufī (born 1923), in his mock-autobiography Zarguzaśt (The fate of money, 1976), deals with aspects of urban life in the early years of Pakistan. The characters in his book display an attitude of “live and let live” in which respect for religious feelings is coupled with a mild disregard for ritualistic aspects of religious practice. Hence much of his writing is ironic rather than satirical. Similar attitudes prevail in later novels by a variety of Pakistani authors, but at the same time one can discern a growing tendency to ascertain and redefine Muslim identity, which seems to be a reaction to the Islamophobia rampant in Western media since 2001 as well as to the conflicts that are undermining the unity and legitimacy of the Pakistani state.
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4813.
  • Offermanns, Jürgen (författare)
  • Der lange Weg des Zen-Buddhismus nach Deutschland : vom 16. Jahrhundert bis Rudolf Otto
  • 2002
  • Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
    • At the beginning of the 21st Century, Zen Buddhism is no longer an unknown religion in the West. Zen-meditation enjoys great popularity, the books regarding the subject are among the bestsellers and the auditoriums are crowed if the topic concerns the bringing home of Zen Buddhism to a Western audience. At the same time Zen Buddhism today is by no means merely the religion of Zen Buddhists, but practices and teachings of Zen Buddhism are being integrated into a Christian context or find themselves incorporated in the practice of religious groups that can be counted to the New Age movement. The reception of the East Asian religion, as well as the related adaptation to Western ideas and conditions of life are however of an older date. It began already during the 16th Century with the first letters from the Jesuit missionaries in China and Japan that reported about the strange religion of Fo. The reports of the Jesuit missionaries were translated in Europe, censored and then circulated with help of various ways, such as letter collections, the Jesuit theater or the scholastic literature. Since those days the Zen-Buddhist religion in Europe has most of all been an idea, a world of imagination, exposed to social, economical, theological and power political calculi. The information of the Jesuit missionaries from China and Japan, as well as the in-creasingly popular travel literature not only triggered the enthusiasm for China during the Age of Enlightenment, but were the basis for the entire reception of Buddhism during the 17th and 18th Century. These sources of infor-mation, formed the understanding of Zen-Buddhism of people like Athanasius Kircher, G.W. Leibniz, Immanuel Kant or the French deist Francois Marie de Marsy. Only in the beginning of the 19th century the first Buddhist writings were translated and thus made available to a wider public. In particular during the 19th Century the reception of Zen Buddhism was exposed to the continuously changing influence of power political interests and diverging theological arguments. Among other things two occurrences were of particular importance for the reception of Zen-Buddhism in Germany; the Meiji-restoration in Japan (1868) and the attempts of various theologians, philosophers and psychologists to lead back "religion" to a universal essence, which is not accessible to rational reason. The Zen interpretations of both D.T. Suzuki and Rudolf Otto were decisively determined by these political and intellectual alterations of the 19th century.
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4814.
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4815.
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4816.
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4817.
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4818.
  • Ojstersek, Peter, 1961 (författare)
  • Transparenz
  • 2008
  • Konstnärligt arbete (övrigt vetenskapligt/konstnärligt)
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4819.
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4820.
  • Olah, Livia Sz. 1963- (författare)
  • Zeitpolitiken und Fertilität : Fertilitätsraten, Frauenerwerbstätigkeit und die Zeitstrukturen frühkindlicher Betreuung und Bildung im Europa der Nachkriegszeit
  • 2009
  • Ingår i: Ganztägige Bildung und Betreuung. - Weinheim und Basel : Beltz Verlag. ; , s. 247-265
  • Bokkapitel (refereegranskat)abstract
    • Since the late 1960s, total fertility rates declined below the replacement level (i.e., 2.1 children per woman on average) all over Europe in parallel with the increasing prevalence of the dual-earner family model. Yet, birth rates have varied substantially across countries, declining to below a critical level of 1.5 births per woman in some societies, but not in others. Relying on a framework based on the gender equity theory in combination with risk aversion theory, I explore the mechanisms around fertility and the time policies of early childhood education in this paper.
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