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Françoise Mirguet

and Social Movements , ed. Helena Flam and Debra King ( London : Routledge , 2007 ), 19 - 40 . Frevert , Ute . Emotions in History: Lost and Found ( New York : Central European University Press , 2011 ). Frisch , Alexandria . “ Worms, Rotting Flesh, and Falling Bowels: The Power

Amy C. Dolphin and Karl-Ludwig Ay

best suited for research into topics of Central European political, legal, and above all, social history. In Germany and other Western countries this method derives from the highly developed field of regional history ('Landesgeschichte'), with its constant reference to distin- guished geographical

Ninlan Smart

attracted to central European historicism: for the workers Marxism was to prove less than liberating, for the Romanian Communist Party was forced to make accommodations with the Soviets. For Eliade, perhaps, the peasant spirit of the Romanians, so evident in the con- tinuing fervors of religious belief

Jon Davies

creating a memorial at and for Auschwitz] emphasise the essential multi-valent nature of monuments as sacred texts: there is, at the very heart of central Europe as it seeks to face up to the terrible events which took place there, an almost metaphysical agony in the task of turning memory into monu- ment

Zeev Gries

between Eastern and Central European scholars with Italian and Palestinian scholars after the introduction of printing in the 15th and 16th centuries.18 The delineation of homiletic literature prior to Hasidim, and its use by their contemporaries as a widespread mean of expression, is necessary for

Katharina Frank and Christoph Bochinger

Diversity and the General Situation of Religious Education in Swiss Public Schools Similar to other Central European countries, the study of religions ( Religionswissenschaft ) in Switzerland only recently discovered religious education (Religionsunterricht) as a field of research. Th is is due to the

Anne Koch

transdisciplinary discussions of modernity that have taken place over the past few decades. When the unifying frame of a single supernatural order disappears, as happened in central Europe in the modern period, self-affirmation is increasingly based on self-reflection. The “second modernity” from the 1960s onwards

Axel Michaels

area, and in Central Europe as a whole, it was incumbent upon the lower-ranking person to greet first: Schu¨ rmann 1994: 198ff. 35 vitta bandhur vaya karma vidy ā bhavati pan˜ cam ī / et ā ni m ā nyasth ā n ā ni gariyo yadyad uttaram // (Manu II.136; cf. Y ā jn˜ avalkyasm ti I. 116) 36 One incidental

Eyal Regev

core members emigrated to New York in the 1770’s. The Mennonites (named for Menno Simons), Hutterites (named for Jacob Hutter) and Amish (named for Jacob Ammann) are remnant branches of the Anabaptist-Mennonitemovement that emerged early in the sixteenth century in Central Europe, as a radical reform

“Your Son Will Be the Scourge of Islam”

Changing Perceptions of Yazīd ibn Muʿāwiya in Yezidi Oral Tradition

Eszter Spät

George Soros for funding the Central European University. 1 For a detailed study of Yezidi history, see Guest 1993. For a more concise account of the early history of Yezidis, see Kreyenbroek 1995: 27–44. 2 For the Western-Iranian roots of Yezidi religion, see Kreyenbroek 1992: 57