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Urmila Mohan

1976: 109). Hence the belief that a South Asian’s moral qualities are “altered by the changes in his body resulting from eating certain foods, engaging in certain kinds of sexual intercourse, taking part in certain ceremonies, or falling under certain other kinds of influence” (Marriott and Inden 1977

Kimerer L. LaMothe

, anecdotes, travelogues, and texts from around the world that depicted the beliefs and rituals of colonized peoples, European and American Christian intellectuals were faced with a quandary: people everywhere were dancing. Intellectuals needed a way to make sense of these expressions, while also affirming

Diane Apostolos-Cappadona

vision of the Sacred and a model to follow on the path to salvation. Perhaps best identified in this modality as visible religion, the arts communicate beliefs, customs, and values through the signs and symbols of an identifiable iconography and the presentation of the gestures and postures of the human

Lieke Wijnia

Ongelofelijk [ Unbelievable ]. 15 The title relates to both the notion of religious belief and the perceived nature of religion’s public presence in the ever so secular Netherlands. The subtitle of the book, ‘about the surprising comeback of religion,’ indicates how this publication uses the frame of the

Andrew T. Coates

Reformation “displays what things look like to an eye required to understand.” 12 In other words, Koerner demonstrated that the Reformation changed more than beliefs, doctrines, and dogmas. It changed the kinds of work images were supposed to perform in Christianity. It changed the way Christians looked at