• The Southeast Asian review
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• v.21 no.2
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• pp.155-182
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• 2011

The purpose of this paper is to examine the process of Islamization in Java, focusing on religious discourse among Muslim intellectuals. How Islamic tradition and knowledge have been perceived and utilized and how they have interacted with those of non-Islamic origin will be discussed. For this, three Islam-related books written in different phases of Islamization are to be analyzed: Babad Tanah Jawi compiled by Mataram court in the 17th century, Serat Cabolek written by a court poet in the late 18th or early 19th century, and Fikih Anti-korupsi published by reformist and scriptural organization of Muhammadiyah in 2006. Babad portrays conversion to Islam as a process which does not demand a dramatic outward change in religious practice. Scriptural tradition of Islam and the dichotomy between what is Islamic and what is not were not mentioned in order to explain conversion. Spiritual and mystical enlightenment was emphasized heavily, and for this, the importance of non-Islamic traditions was fully acknowledged. Serat tells us that this period was characterized by the surge of scriptural and shariah-minded Islam, maintenance of non-Islamic traditions, clashes between scriptural Islam and old religious traditions, and Javanese efforts to harmonize these. In Fikih, non-Islamic tradition is replaced by scriptural Islam and disappears totally. Interpretations based on the Scriptures, however, do not monopolize it and are used together with mode of analysis from the West. It is too much to call this 'intellectual syncretism', in that Islamic Scriptures and Western knowledge do not mix but stand side by side. Three books under examination reveal that the process of Islamization in Java has not been uniform. It has been conditioned and shaped by local socio-cultural and historical circumstances, where active engagement and intellectual exercise of Javanese Muslims have played key roles. Even Islamization in the last few decades is not an exception. The surge of scripturalism and fundamentalism does not simply bring about a move to Arabization. Interacting with local intellectual and socio-cultural milieu, this has produced a sort of intellectual hybridity, which is unique to Muslim society of Java.

• The Journal of Korean-Japanese National Studies
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• no.32
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• pp.35-68
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• 2017

The map where so-called 'New Religion' of Korea in the Colonial Era is entangled with 'Religion (Christianity, Buddhism, Shindo)' recognized by the Japanese Government General of Korea and nationalism. Accordingly positive research on how religious ideal and ideology in 'New Religion' in Korea was practically applied and practiced in the society is a crucial task. Meanwhile there is survey data representing the status in the long term from 1860s to early 1930s in regard to 'New Religion' of Korea in the Colonial Era. In other words it is 'Pseudo Religion in Joseon' by Murayama Jijun published in 1935. Most part of them are shown through statistics data. In particular he took a look at the distribution of 'Pseudo Religion', ups and downs of religious influence, faith consciousness, its impact and religious ideological movement and social movement. Therefore, if this statistical data could be utilized through quellenkritik, it is thought to have value of significant reference in research on Korea's 'New Religion'. This paper utilizes many statistics included in the survey data among critical review on recognition in Murayama's 'New Religion in Korea' as basic texts. During the procedure this paper seeks to look at the geology of Korean 'New Religion' and attempts basic consideration in the quantitative term related to trend and ups and downs of the groups. Through this basic research I hope that 'public concern of New Religion' in modern Korea and research on re-establishment will move forward.

• The Journal of the Korea Contents Association
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• v.15 no.7
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• pp.643-654
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• 2015

The purpose of this study is to examine the implications of religious activities to longevity in a perspective of religious people in the ancient near east. The major sources of the study are the records of Adad-Guppi in the Neo-Babylonian Empire, prayers of Daniel in the Old Testament and records of Anna in the New Testament. The research method is a synchronic method based on final forms of the texts. Adad-Guppi lived for 104 years with temple-centered lives, fasting-like dedication, prayer and mission for the nation. Daniel fasted and prayed for the return of Jewish nation, and restoration of the city and the temple in Jerusalem, resulting in longevity of late eighties in the court of Babylon. Anna lived for more than 100 years old with her life mission for the messiah in spite of limitations of her times as an old widow. The implications of religious activities with temple-centered lives, fasting, prayer, and mission for the ages are understood to be beneficial to longevity in a perspective of the ancient near east.

• Journal of Korean Medical classics
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• v.23 no.1
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• pp.235-255
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• 2010

Previous studies "Dong-uibogam(東醫寶鑑)" or "Dong-uisusebowon(東醫壽世保元)", Korean medical text written in the 16th/19th century, have focused mainly on his theories of Daoism and Neo-Confucianism or Post-Confucianism. This Study suggests that the "Dong-uibogam" and "Dong-uisusebowon" were the scholarly products of the Early Modern Neo-Confucians during the Joseon Dynasty period. These Early Modern Neo-Confucians ruled the dynasty rationally, and edited books on medical science, one of which were the "Dong-uibogam" or "Dong-uisusebowon". In these books, religious aspects of Daoism was excluded because these elements were not in agreement with medical science or Neo-Confucianism. The "Dong-uibogam" and "Dong-uisusebowon" were also translated into the Korean vernacular script based on an obligation to govern the people. This was example of Confucian enlightenment which was Early Modernity of "Dong-uibogam(東醫寶鑑)" or "Dong-uisusebowon(東醫壽世保元)" thought.

• Journal of Information Science Theory and Practice
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• v.3 no.2
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• pp.31-41
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• 2015

The Bavarian town of Regensburg was a library travel destination during the European Enlightenment. With at least 26 collections, the number and variety of its private, governmental, school, and religious libraries rivaled that of much larger cities and figured in the bibliographic travel accounts of Johann Keyssler, Christoph Nicolai, Carl Oelrichs, Filippo Argellati, Georg Zapf, Friedrich Hirsching, Adalbert Blumenschein, and many others. The first-hand descriptions of these repositories are unique primary sources for the study of library history. Having been accessible to researchers largely in published forms, many were designed to serve as bibliographic aids for informing scholars about the locations of specialized subject collections and some individual works. The journals, letters, guidebooks, and texts also reflected the evolving scholarly and scientific nature of their cultural period. Overall, this case study of Regensburg’s libraries illustrates the particular value of contemporary travel literature.

• Journal of English Language & Literature
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• v.64 no.3
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• pp.453-468
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• 2018

Nat Turner's rebellion in 1831 was considered pre Civil War South's most dreadful nightmare due to the merciless murder of white slave owner victims. The motive of vengeance has been emphasized as that of Turner's notorious black preacher religious fanaticism. However, the recent film, The Birth of a Nation (2016) directed by Nate Parker, utilized the identical title of a film (1915) directed by D. W. Griffith. Providing limited evidence, information about the rebellion in Thomas Gray's pamphlet The Confessions of Nat Turner (1831), was the only accessible historical source for the factual event of the slaves' rebellion. In addition, William Styron's The Confessions of Turner (1967), a fictionalized biography, also examined Turner's life in the harshness of slavery. Although these two texts deal with the personal level of Nat Turner's rage and religious enthusiasm, both provide only fractured parts of the motive of vengeance. Strikingly, Parker's film interrogates the ideology of "victims," as well as the hierarchical term of "confessions," with their different positions between whites and blacks. More specifically, Parker's film offers discursive fields of proslavery arguments regarding biblical interpretations in addition to external visualization of slaves' inner emotional lives. The film demonstrates how the institution of slavery allowed slaves to be exploited, beaten, raped, through interrogating the problematic image of the "contested hero" Nat Turner. In contrast to the traditional image of blacks' bloody rebellion, the film underlines the absurdity of certain Biblical misinterpretations. It furthermore implies how the 1915 film manipulated proslavery propaganda in America.

• Korean Institute of Interior Design Journal
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• no.33
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• pp.122-128
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• 2002

In the Sci-Fi movie, with future scene in its setting, how images are shown in the film is very important. Sci-Fi movie is supposed to be expressed In different way of its set design. This study suggests various types of expression in Sci-Fi movies. Sci-Fi movies construct the narrative upon the binary opposition of nature vs. culture, human vs. nonhuman. Sci-Fi movie is a contested terrain where conservative, liberal and radical ideologies are competing. While liberal Sci-Fi movies consider the opposition compatible, conservative texts show the paranoid towards science and nonhumans. And, Sci-Fi movies are expressed as utopian and dystopian. Utopian and dystopian elements are found in the history of architecture. Utopian element is often found in the religious architecture, and those buildings are geometric, orderly, and gorgeous. Dystopian element is often found in modern architecture, and those are asymmetric, distorted, and incompleted. Conservative movie, which developing of science is expressed negatively, retains both utopian and dystopian elements evenly. Liberal movie, such as Space Opera which science is expressed positively, is changed from futurist and mechanical type into more simple, geometric and orderly shrine type. Radical movie, which the boundary of human and science is expressed darkly, retains dark, complex, and incomplete dystopian expression elements.

• SUVANNABHUMI
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• v.15 no.1
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• pp.181-203
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• 2023

Cultures often adopt the good versus evil dichotomy within their narratives of religious texts, aural anecdotes, and cultural mythologies. The Ramayana narrates a divine story that transcends time of the battle between the forces of good and evil, between Prince Rama and Ravana. Numerously adapted through time, the Ramayana is today told through moving visuals and has been adapted by Mani Ratnam through Raavanan (2010). Raavanan is adapted to the premise of hero versus villain using the good versus evil premise as Dev Prakash (Rama) searches to rescue his wife Raagini (Sita), who is abducted by Veeraiya (Ravana). The film, however, departs from the Ramayana as Raavanan is told through the perspective of Veeraiya. In the film, Veeraiya is portrayed as a flawed anti-hero who battles against injustice instead of being the antagonist. He seeks revenge for his sister and stands up against the oppression of his tribe. In this battle, he questions ideological understandings of justice and morality that have been conventionally interpellated within society. This paper discusses how Mani Ratnam, through the film Raavanan, contests hegemony, ideology, and class differences within modern cinema and society alongside the more significant question surrounding India's sociocultural conditions.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.1
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• pp.129-151
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• 2023

The concept of interfaith harmony is one of the key issues for discussion in this contemporary world. It has multifaceted implications that range from pedagogical realms to global policy making. Here we focus on the basic concepts of interfaith harmony from Sikh and Cao Dai perspectives in order to address their viewpoints in regard to promoting culture of Peace and Understanding. Although these religions are new as compared to the existing living religions of the world, they found their new identity in the history of world religions for their unique concepts of interfaith harmony. In this article, the concept of interfaith harmony has been analyzed from two perspectives such as theological and socio-historical. For a systematic understanding of the subject matter, it has been categorized into three subpoints; unity of God, unity of religions and unity of humanity. Methodologically, the qualitative methodological framework of the proposed research is descriptive in nature. Thus, the present research has been primarily conducted by using secondary sources, although the crucial information is collected from primary sources such as the sacred texts of Sikhism and Caodaism. Since this study is done considering the social, political and religious contexts of India and Vietnam, it can contribute to the understanding of the nature of interfaith harmony in South and South-East Asia.

• Journal of Science of Art and Design
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• v.13 no.1
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• pp.61-86
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• 2008

Buddhism and Buddhist art originated in India, but when they were introduced to different countries, they created an international environment. Buddhism was introduced as cultural package, with written texts, visual images, rituals, and the organization of monasteries. Buddhist art originated in India during the reign of King Asoka and then was developed under the political, intellectual, artistic, religious, social and natural environments of the regions. The stupa and the chaitya halls create monastic environment. The natural environment of the trade routes and caravans in the Central Asian deserts preserved brilliant-colored murals and helped spread tram India to China. When Buddhism and Buddhist art were introduced to China, Korea, and Japan, Buddhism became a part of government institution and social organization. Gigantic statues were carved in caves in mountains for political purposes. The Chinese transformed the stupa into a square pillar and created pagodas with tiled roofs in tower forms. Koreans not only transmitted the Buddhist art from China to Japan, but it also changed it with originality in the iconography of the pensive bodhisattva images and in the architecture of Seoggulam. The official ideology of Neo Confucian philosophy brought the rise of Chan Buddhism. Zen monasteries in Japan created unique environments by establishing the Zen Buddhist garden. to prompt believers to meditate. An important development in Buddhist art is the Esoteric Buddhist art in China and Tibet. This category belongs to the intellectual, religious as well as artistic environments. The Tibetan deities with consorts in their embrace symbolize the union of the god and the devotees. Buddhist art created a unique environment that was spread out to many nations and changed greatly over time.