K. M. University, India Christianity in the Land of Santhals: a study of Resistance and Acceptance in Historical Perspective(03U)
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- Bu səhifədəki naviqasiya:
- Umezawa, Fumiko
- Umiyama, Hiroyuki
- Unagami, Naoshi
- Urasaki, Masayo
- Usui, Atsuko
- Utriainen, Terhi Pepita
- Utsunomiya, Teruo
- Uy Choco, Guadalupe S.
- Valverde, Maria Carmen
- Van Fleteren, Frederick Emil
- Vazquez, Lourdes Celina
- Veliath, Cyril
- Velie, Alan
Umezawa, Fumiko Keisen University, Japan Exclusion of Women from the Sacred Mountain of Fuji(10D) In Tokugawa Japan women were kept away from most sacred mountains, as well as other kinds of sacred places, simply because they were female. By contrast, being male rarely was reason for the prohibition of men from approaching sacred places. This unsymmetrical pattern observed in Japanese religion was interrelated to the consciousness of gender prevalent in the society of the time. This presentation focuses on the customary rule of excluding women from Mount Fuji. I clarify that the rule was not only stealthily transgressed by female pilgrims but also modified and relaxed by professional religionists who managed climbing routes of this mountain. I also discuss that a new gender consciousness developed by a group of lay believers on the one hand, and the tendency of secularization at this pilgrimage site on the other, account for these developments and changes in the rule. Symposium, English
Keisen University, Japan Religion, Ethnicity, and Culture in Korea and Japan (4) Religion and Gender(10D) This symposium of "Religion, Ethnicity, and Culture in Korea and Japan" is held by the members of the "Korea-Japan Religious Research Forum," an association for the studies of religion in Korea and Japan founded in 1993. This symposium is composed of five sessions including this one, which examines the relationship between religion and gender from various aspects. The following presentations will be given in this session: Park Kyutae, A comparison of femininity in Korean and Japanese new religions; Umezawa Fumiko, Exclusion of women from the sacred mountain of Fuji; Kanatsu Hidemi, Abortion and infanticide, and the faith world; Kim Yun Seong, Discourse of rationality and superstition among New Women in early modern Korea; Lee Youna, Rethinking the modernization of women by Protestantism in early modern Korea. Symposium, * Session Abstract, English
Ibaraki Prefecture University of Health Sciences, Japan Japanese Bioethics(09J) *chairperson Organized panel
Ibaraki Prefecture University of Health Sciences, Japan Japanese Hesitation Against the Organ Transplantation(09J) In Japan, transplantation from the brain of a dead body has just begun in 1997, when the Organ Transplant Law was finally carried out. However, only 30 cases of organ transplantation from brain donors have been performed since then. This is much fewer than any other advanced countries. We suppose that this is not a matter of medical technique, but might be due to a matter of Japanese attitudes and thoughts toward organ transplantation. We approached this problem through questionnaire surveys and got some conclusions. One of those is conclusions is that one who affirms their spiritual existence after death does not always think negatively of transplantation. We do not expect to find what lies in the background of the Japanese hesitation toward organ transplantation in this short time, but we believe we can get started toward the right direction. Organized panel, Japanese
Shumei University, Japan Doctrine and International Cooperation: A Comparison of Kurozumikyo with Rissho Kosei-kai(07L) How does doctrine influence religious organizations involved in international cooperation efforts? Kurozumikyo and Rissho Kosei-kai are investigated as case studies, and as a means to compare a new religion of Shinto and one of Buddhism. It can be said that more than global propagation, for Kurozumikyo, emphasis is placed on domestic propagation. This is because its doctrine is based on Shinto and mutual aid with one's neighbors. In contrast, Rissho Kosei-kai has promoted international cooperation based on the Buddhist notion of the acts of the Bodhisattva. Organized panel, Japanese
Shumei University, Japan International Cooperation and Religion: The Case of Kurozumikyo, Rissho Kosei-kai and Shanti(09F) How people affiliated with religious organizations influence international cooperation projects is investigated in this paper. Kurozumikyo,Rissho Kosei-kai and Shanti Volunteer Association were used as case studies. Jitujho Arima, which belongs to the Sotoshu, established Shanthi International Volunteer Inc. In August, 1999. As for the characteristics of Shanthi, it was changed from its former name SVA to the Shanthi corporation to further promote NGO activities. The founder's policy, activities in the sect, the features of the corporation and the NPO, and so on are considered in this paper. The above three cases were chosen based on their organizational ability, level of funding, and policies concerning their activities. Organized panel, Japanese
Shumei University, Japan Japanese Religions in Globalized Contexts(09F) *chairperson Organized panel
Trichandra Multiple Campus, Nepal Critical Survey of Contemporary Nepalese Philosophy(17N) Nepali Philosophy today is standing almost at a crossroad. It is anxious to retain the forces of its old tradition, and yet it cannot afford to overlook the scientific facts and the empirical attitude of the present-day world. It is in such a state of inner conflict that contemporary Nepali thinkers develop their system of thought. They try to escape this predicament by asserting the value of the elements of tradition with a renewed vigor, emphasizing that these elements are not against the scientific spirit of the present-day world. Consequently, they have been able to evolve some kind of an East-West synthesis. Organized panel, English
Kosei Nurse Technical College, Japan Spiritual Care in Buddhism: Considering Mutual Influences between Japan and Thailand(12J) Both medicine and religion are fields concerned with human life and death, although each approaches these themes differently. Despite these different approaches, however, spiritual care constitutes the most important element of medicine and religion. Despite the widespread use of the term "spiritual care," we also have to consider how it differs in content according to varying religious and cultural contexts. This paper focuses on a Buddhist approach to spiritual care, seen from the perspective of mutual influences between Japan and Thailand. Both of these are well known as Buddhist countries, albeit following different traditions of Buddhism (Theravada and Mahayana Buddhism respectively). In Thailand, Theravada monks are engaged in a wide range of social and welfare activities, such as the care of AIDS patients. A number of Japanese people and Japanese Mahayana priests consider these activities of Theravada Buddhism to be a positive model of spiritual care that ought to be emulated in Japan. During my research and work in both of these countries, I have noticed how some Japanese are attracted to meditation as a way to develop awareness. In my presentation, I discuss how these Japanese see the possibilities of a meditation-based approach to spiritual care. Organized panel, English
Kanda University of International Studies, Japan Issues over Gender Quality in Japanese Religion(08K) Japan had lagged behind other countries on the issue of gender equality. But in the 1990's, the Japanese government started to realize the importance of this issue and to develop policies to promote gender quality. The aim of this paper is to survey how women and men have acted the movement for the promotion of gender equality and faced the difficulty in Japanese religion. I introduce two cases of activities: the special committee on sexism in the United Church of Christ in Japan, and Josei-Shitu (the section for women) in Sinshu Otani-ha. These two are different in doctrine, but they have in common the vision for reconsidering the traditional gender structure and promoting women's participation in the policy of the decision-making process. However, they have made poor progress. This illustrates how difficult it is to conduct a debate on gender issues in Japanese religion. Organized panel, Japanese
kanda university of international studies, Japan Religion, Society, and Law in post World War II Japan(08K) *chairperson Organized panel
National Museum of Ethnology, Japan Scriptural Interpretation and Politics(14B) *respondent Organized panel
University of Helsinki, Finland Dress: Shield or Weapon? Metaphorical Perspective to Embodied Religious Identity(12R) Religious language is often metaphorical, and metaphors are powerful tools in constructing identities. My paper provides a tentative approach to the question of religious identity by looking at religious language about dress and nakedness. I argue that narratives, images and metaphors dealing with the topics of dress and nakedness construct religious identities and support ontological security on a subtle embodied level. For example, various Biblical narratives construct images of shamefully naked human beings who are dressed up by the powerful Judeo-Christian god. By providing examples from various religious texts my paper suggest that dress (understood broadly as any attachment to the body) can be regarded as one key metaphor of the shifting and flexible, and therefore socially and politically manipulable, border-zone of embodied (religious) identity. It would be, therefore, interesting to analyze in detail the various meanings given to dress. Is dress in some specific religious text or context represented primarily, for example, as protection, as visible or invisible identity marker, or as a weapon? Organized panel, English
Hokkaido University, Japan The Role of Religion in the Acceptance of New Biomedical Technologies(06J) What are the principles which construct and form human life? Of course, there is no single one. But religion has always been regarded as a crucial factor, and taken as the constructive standard for molding personality and also society, as well as the indispensable factor that enables people to accept their own deaths as well as those of others. Furthermore, it is seen as the standard by which people decide whether they can introduce new technologies into their lives or not. However, we do not have any parameters with which to measure, for example, to what extent religion brings about conflicts or to what extent it facilitates science and technology. In this talk I shall investigate the function of religion in the acceptance of death, and the role of religion for the new formation of bioethics concerning topics such as abortion and organ transplantation. Symposium, English
Hokkaido University, Japan Life, Death and Technology(06J) All the technologies that bioscience and medical science can theoretically realize are not introduced into real human life. Some are introduced positively, some suspiciously, and others harshly rejected. Furthermore, the attitudes against new technologies are different from society to society and from culture to culture. If there is a universal attitude, it can be changed by time. Can and should the evaluation of new technologies be made from an a priori viewpoint? Or it is relative to every society and culture? Then, what factors are the standards by which new technologies are accepted or rejected? This symposium will take up these kinds of questions from three different perspectives: that of religious studies, ethics, and medicine, esp. psychiatry. All the talks will be given in English but their Japanese translations in full paper will also be given to the audience. Questions and answers will be held in both languages through an interpreter. Symposium, * Session Abstract, English
University of Philippines, Philippines Contemporary Filipino Christianity: the Philippine Experience of 1986(14E) This paper attempts to explain the uniqueness of our Revolution of February 1986, known around the world as People Power. In doing so, it hopes to give the reader an insight of the level or degree of "spirituality" and "religiosity" of our people from its primitive, pagan beginnings to the advent of Christianity and its (Christianity) subsequent entrenchment in Philippine life. The melding of pagan and Christian teachings, practices and beliefs reinforced the new religion as it evolved through the centuries into what will be termed as "folk Catholicism." It is this new strength of our Christianity that qualified it as the motivating force and the inspiration which supported the several uprisings and revolts our forefathers resorted to against the intolerable rule of the colonial masters. As it was in the past, so it was in 1986. Christianity provided the sinews of the Revolution against the dictatorial government of Ferdinand E. Marcos; and was won without arms nor violence. How different this Revolution was from any other revolution will be discussed. Organized panel, English
Universidad Nacional Autónoma de México, Mexico Rituals in Mayan Rebellions During the XIX Century(02R) The second half of the XIX century in Maya area, was a convoluted period. The Caste War at the Yucatan Peninsula that lasted more than fifty years (from 1847 to 1901) and the Chamula Rebellion in Chiapas Highlands (1867-1870), caused serious problems to the different central Mexican governments. These complex movements had a lot of interesting aspects, but one of the most important was their religious features. Between battles, clashes and military events, the Maya Indians created in both movements a particular cult related to the revolt, the specific characteristics of them are the subject of this paper. Symposium, English
Universidad Nacional Autónoma de México, Mexico Cult and Ritual in the Maya Area(02R) Maya sacred thoughts were preserved after the Spanish Conquest, as identity and cultural resistance elements, which have persisted to the present times. Much of these ideas was kept inside the houses as part of the every day life or was expressed in community, familial or individual rites. In this paper, I will try to show how the Mayas had displayed their religiosity, by giving some examples of particular public ceremonies or private practices. I will analyze the different moments of Maya's history, how they apparently accepted catholic religion, but this was just for the Spanish eyes. Maya people actually adapted it to their own and ancient ideas, the new ones that came from Europe. The result of all this process was a different and a very particular religious way of living. Symposium, * Session Abstract, English
Ex-Director of Nanzan University, Japan Religious Conversion(01W) *chairperson Organized panel
Universiteit van Amsterdam, Netherlands Inspiration and Imagination: Marsilio Ficino's Influence on 16th Century(13S) In a cornucopia of translations and commentaries, the Florentine philosopher Marsilio Ficino (1433-1499) tried to reconcile the conflicting contradictions between Christian doctrine and Antique philosophy, especially the teachings of Plato. Ficino's concept of the human soul and the role man's faculty of imagination plays in it are clear examples of this. Ficino's ideas have influenced both art and art theory in the early modern period. His characterisation of the melancholy temperament in particular, I.e. as a disposition that enables genius, a more sensitive imagination and an aptitude for furor divinus, play an important part in this development. Ficino's influence on art theory becomes manifest, for instance, in Federico Zuccari's (1540-1609) notion that man has certain "imprints" of the divine in his imagination, which he is able to visualise or - even more specifically - materialise by means of drawing. Zuccari equates disegno with segno di Dio in noi: drawing is the sign of God within us. In the prevailing views of art literature of the sixteenth and seventeenth centuries, the human faculty of imagination is the divine component of man, the divine spark of his creative power. At the same time it is the instrument to emulate nature in order to produce a new intelligible universe and in this way to imitate God. Organized panel, English
Valparaiso University, USA Studying Religious Peacemaking in the Religions of Abraham(03D) In the aftermath of 9/11 and the Iraq war, teaching Islam in the USA has become a nearly acrobatic and politically charged act. Most of our students want to hear niceties about Islam while avoiding the complexities of a lived religion. My school is of a religious character and forms part of a network of 72 similar institutions. Since our students constitute a fair representation of the religious outlook of the average, conservative Christian American, we tried to fill what in fact is an empty framework of notions about the Islamic other and the justification for the war in Iraq with a curriculum that addresses the complex issues within individual religions, while considering the processes of religious peacemaking and inter-religious dialogue. Based on theories developed in the field of conflict resolution and reconciliation, we work from an integrated approach that not only looks at violence and peacemaking within Islam but also in Christianity and Judaism. Understanding that violence is inherently present in all three religions, students consider the issues in terms of social change, relationships, subsystems, and potentials for transformation. In an effort to help them understand how transformation from violence-mindedness to a mindset of peace can take place, they study the personal dimensions of conflicts (emotions, perceptions and spirituality), and the structural, cultural and social dimensions of inter--religious conflicts. The final goal of these courses is to convey that we all can be agents of peace by being involved in the creation of new patterns, processes and structures. Organized panel
LaSalle University, USA War and Peace in Augustine of Hippo(06N) The dialectic between war and peace, hate and love, goes back to the earliest Greek philosophers. Plato, perhaps begrudgingly, maintained soldiers in his ideal state. The purpose of education was to bring about the gentleman-soldier. But rest is also a category of Plato's thought. In the Latin world, Cicero justified some of the Roman wars. Virgil added his own views. Augustine is heir to this western tradition. But Augustine is also heir to the tradition of biblical thought. Augustine exegizes Scripture to temper some aspects of the ancient Greeks. Some Christian thinkers prior to Augustine considered war and peace in the context of the Bible, but Augustine is thought to be the founder of the just war theory in the West. The situation is complex. On the one hand, peace is the end desired by every man. Even war has peace as its final goal. On the other, war is sometimes necessary and at times justified. Augustine may be the first thinker in the West to consider precise conditions under which a war may be justified. In this sense, he may be considered "father" of the just war theory. However, the just war theory is not present in Augustine in the definitive form it will take in the high and late Middle Ages. Organized panel, English
*chairperson van Ginkel, Hans (06A) *chairperson Van Kreijl, Roelie University of Amsterdam, Netherlands Western Esotericism Versus Science: a Riot in Early 19th-century Medicine(12G) Ever since the Scientific Revolution the natural sciences in the West have developed at great pace. At the same time, esoteric forms of science (often referred to as 'pseudo science') came into being. These forms of science generally put much effort in the drawing of hard and fast boundaries between themselves and regular science, and defenders of regular science have always joined them vigorously in this practice. An analysis of this drawing of boundaries, and especially the way in which it is done, is very revealing. It brings to light the dichotomies and epistemologies that are used by both parties to construct their identities as opposed to those of their rivals. The paper will illustrate this by investigating the polemic between the founder of homeopathy and his adherents and the representatives of academic medicine during the first decades of the 19th century. Symposium, English
University of Guadalajara, Mexico Political and Anthropological Studies of Contemporary Christian Mission Activities(03U) *chairperson Organized panel
University of Guadalajara, Mexico Identity and Power: the Mexican Saints from the Christian War(03U) The relationship between Catholic Church and Mexican State was marked by protracted disagreements that led to the civil war of 1926-1929, also known as the Christian war. In recent years, Pope Juan Pablo II canonized 25 martyrs of this war, showing them to the believers in Mexico and the world as role models. In this paper I analyze the impact that these new saints will have on the formation of national identity, and how the recovery of the historical memory by the Catholic Church is a very important mechanism of power at the present juncture of globalization and loss of the church's hegemony. Organized panel, English
Sophia University, Japan Muslim-Christian Dialogue at Akbar Court in the Mughal Empire(01E) In 1526, approximately two decades before the arrival of Francis Xavier, the magnificent Mughal Empire was established in India. Akbar, the third emperor, was one of the most enlightened and open-minded monarchs the world has ever known, and his uniqueness lay in the fact that in 1578 he invited Jesuits from the city of Goa which lay about 176 kilometers to the south of Delhi, to explain Christianity both to himself and to the people in his court. The provincial superior of the Jesuits, Rui Vicente, on receiving the emperor's invitation dispatched three of his priests to the Mughal court, namely Rudolph Acquaviva, Francis Henriques, and Anthony Monserrate, on this first mission which lasted from 1580 to 1583. As the exchange of ideas, views, and religious arguments with the Islamic court theologians continued, the emperor displayed a great affability towards the three men, although he did not convert to Christianity. Yet, this was one of the major steps in inter-religious dialogue in India. Organized panel, English
University of Oklahoma, USA "Black Elk Speaks, Sort of: The Production of an Indian Autobiography(04C) American Indian autobiographies, either related directly by Indians, or of the "as told to" variety—that is, accounts dictated by an Indian, put into literary prose by white collaborators—have been a popular genre in America for over a century and a half now. Beginning with Samson Occom's autobiographical essay in 1768, the genre reached its zenith with John Niehardt's Black Elk Speaks (1932), the most popular of the Indian memoirs, and its nadir in the latter stages of the Twentieth Century when it turned out that bestselling books like The Memoirs of Chief Red Fox and The Education of Little Tree were frauds. Recently scholars like Arnold Krupat, Clyde Holler, and Michael Steltenkamp have raised questions about the authenticity of Black Elk Speaks. While not an outright fraud like Little Tree, written by a white Alabamian with ties to the Ku Klux Klan, or Red Fox, in which someone posing as a Sioux invented a life for himself, it turns out that Black Elk Speaks is not true to the life of its protagonist. Neihardt's book is a truncated account of a man who had a career as a Sioux shaman, and later converted to Christianity. Neihardt omits forty years of Black Elk's life because he feels that white readers would find Black Elk's traditional religious experiences inauthentic if they knew he was relating them after he became a Catholic. Black Elk, who was sufficiently henotheistic to find both traditions valid, objected to Neihardt's treatment, but his objections to Neihardt were not known until well after his death. Autobiographies are a species of history, and so may be examined fruitfully in light of the ideas of historiographer Hayden White. Using White's concepts of the philosophy, literary form, and politics of a historical work, I discuss how Neihardt turned a highly complex religious figure into a simplistic if sympathetic symbol of the defeat of the traditional Indian way of life. Organized panel, English Yüklə 3,11 Mb. Dostları ilə paylaş:
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