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Im Kopftuchstreit wird von konservativer Seite als Argument ins Feld geführt, daß christliche Symbole Vorrang vor denen anderer Religionen haben sollen, weil sich unsere Gesellschaftskultur weltanschaulich vom Christentum herleite. Immerhin wird damit zwar politisch, wenn auch auf negative Weise, anerkannt, daß wir eine multireligiöse Gesellschaft seien, aber dennoch soll die Mehrheitsreligion besondere Privilegien genießen. In vielen Staaten, in denen die Muslime die Mehrheit der Bevölkerung ausmachen, wird übrigens ähnlich gedacht und auch verfahren. Warum tut sich aber unser Staatswesen, das sich doch als Vorreiter der Menschenrechte versteht, immer noch so schwer, alle gesetzestreuen Religionen völlig gleich zu behandeln und allen gesetzestreuen Bürgern das gleiche Recht auf Gestaltung einer individuellen Religionskultur zuzugestehen? Ein Rückgriff auf die christliche Religionsgeschichte soll helfen, dies besser zu verstehen.
Die Heilige Schrift der Gemeinde der Sikh ist Adi Sri Guru Grantha Sahibaji oder „der am Anfang stehende Guru in Gestalt des Buches". Guru Govind Singh (1675-1708) setzte kurz vor seinem Tod eine erweiterte Fassung des Adi Grantha als seinen Nachfolger im Guruamt ein. Der Adi Grantha ist ein poetisches Werk, das keinerlei Prosa enthält. Autoren der verschiedenen Teile der Schrift gehörten nur zum Teil der Sikh-Gemeinde an: Guru Nanak, der Gründer der Religion der Sikh, sowie seine Nachfolger Angad, Amar Das, Ram Das, Arun, Teg Bahadur und Govind Singh. Aus anderen Religionen stammen die sogenannten Bhagats (Fromme) wie der islamische Sufi Kabir, ein Weber von Beruf, oder der hochberühmte Krishnadichter Sur Das. Schließlich zählen noch einige Bhatts oder Barden wie Haribans oder Ganga zu den Mitverfassern. Zu dieser multireligösen Verfasserschaft tritt als weitere Besonderheit dieser Heiligen Schrift ihre Vielsprachigkeit. Der Urtext des Adi Grantha ist in seinen verschiedenen Teilen in unterschiedlichen Sprachen und Dialekten abgefaßt (Hindi Sanskrit, Marathi, Persisch, Arabisch usw.). Zwar waren Guru Nanak und seine Nachfolger Panjabi; dennoch sprachen sie ein Idiom, das nach E. Trumpp eine Mischung aus Hindi und Panjabi war. Guru Govind Singh jedoch schrieb in reinem Hindi. Das Alphabet des Adi Grantha ist das Gurmukhi, eine Schrift, die Guru Nanak für die Abfassung seines Schriftteils entwickelt haben soll. Der Adi Grantha setzt sich aus liturgischen Gebrauchstexten, aus Psalmen und Preisgesängen zusammen.
The Dalai Lama, in exile since 1959 in Hindu majority India, has continuously been taking a firm stand on giving importance to an inter-religious dialogue and interaction. He has made it absolutely clear that Buddhism represents just one of the many religious ways open for mankind. Nonetheless, he has always referred to the bond shared between Buddhism and Hinduism as a very special one and has experienced it as a religious tie. Both these religious streams belong to what is known as Bharatiya or Indo-genous Dharma. The Dalai Lama does not restrict his care for nurturing this common bond to a mere academic talk. In fact he has been taking active part in promoting this kind of inter-religious dialogue and has been showing a fiery political commitment as well. He thus took active part in the second World Hindu Congress organized by the Vishwa Hindu Parishad held in Prayag-Allahabad in the year 1979. According to official reports, the organizers in their welcome speech for the Dalai Lama were frank enough to admit that 2500 years ago, the Kashi Pandits (Kashi also known as Varanasi) had stopped Siddharta Gautama Buddha from entering the Vishwanath temple. It was also mentioned that for all these years, there has never been any letup in the conflict between Sanatani Hindus and Bauddhas, despite the fact that later on Shakya Muni was rewarded the status of avatara by Hindus. The fact that these very Kashi Pandits had invite one of the highest religious authorities of Buddhism - the Dalai Lama- to this congress should be seen as "a positive step towards reconciliation." The Dalai Lama was thus pleasantly surprised to see that the highest rung of the religious body of Hindus publicly acknowledged the divine status of Siddharta Gautama Buddha and recognized the presence of the Dalai Lama as a valuable contribution towards the reconciliation between the two religious streams. ...
Der vorliegende Bericht beschreibt die Situation in der „offenen Drogenszene“ in Frankfurt am Main unter zwei Aspekten: zum einen im Hinblick auf die Veränderungen, die sich in zentralen Inhaltsbereichen wie der sozialen und gesundheitlichen Situation, dem Substanzkonsum und der Inanspruchnahme des Hilfesystems in den letzten Jahren gezeigt haben, zum zweiten im Hinblick auf die aktuelle Situation, wie sie sich in der „offenen Drogenszene“ Mitte des Jahres 2004 auf Grundlage der hier vorliegenden Daten darstellt.
The odonate fauna of Papua New Guinea (PNG) is species rich but poorly studied. Geographic ranges, ecology, and thus conservation status of many species are unknown. In this study I provide an inventory of two sites within the largest formally protected forest area in PNG, the Crater Mountain Wildlife Management Area. I sampled odonates for a total of 112 days in a pristine forest site and for 36 days in a traditional garden village, and worked with local communities to increase the awareness of dragonflies in the area. I found a total of 78 species (60 Zygoptera, 18 Anisoptera) from 13 families, including at least six currently undescribed species.
The pristine rainforest hosted more species (61) than the village (37), and a longer sampling period was required to reach an approximately equal level of the total species richness. I calculated species accumulation curves for both areas and found that 100 sampling days were required in the pristine forest, whereas 35 sampling days appeared sufficient in the modified forest. More than two-thirds of all species recorded in the pristine forest were observed in less than half of all the sampling sessions, indicating that species might be both rare and occur only during certain times of the year. The number of species recorded per sampling session indicated some seasonality in the odonate fauna of the pristine forest, which should be considered in future studies. The study suggests that modification of tropical rainforests will lead to a loss of species richness. Conservation of odonates in PNG is therefore dependent on the preservation of primary rainforests, which requires the education of native people living in these areas. Dragonflies were well known among local people inhabiting the study area, but did not play a major role in their culture. More work on dragonflies is needed to describe the diversity of the PNG odonate fauna.
Consistent with its statutory responsibility, the National Library compiles the current ‘National Bibliography of Mauritius’ every year. The object of the current National Bibliography is to list every new work printed and published in and on Mauritius, to describe it in detail and give its bibliographical data and subject matter as precisely as possible. The National Bibliography is considered as a useful information tool, which gives access to the National Library’s Mauritiana Collection. It contains works printed in Mauritius during that period and deposited at the National Library, under the Legal Deposit Regulations and also those acquired through other sources. It includes books, society newsletters, government publications, current serials, reports, company accounts and reports, school magazines and newspapers. The first ‘National Bibliography of Mauritius’ for the years 1996 to 2000 was published in 2002. The second ‘National Bibliography of Mauritius’ for the years 2001 to 2003 was published in May 2005.
A fresh look at the understanding of charity : with special reference to the present Indian practice
(2005)
The discussion of this paper is divided in two parts: Present understanding of Charity and a fresh look at the understanding of Charity particularly with a reference to the present Indian practice. As the major religious and theological perspectives specially from the Christian and the Islamic point of views are being dealt by other presentations in this seminar, therefore, the discussion here is limited only first, to the dictionary based linguistic meaning of Charity as understood in three main English speaking contexts and then (second), the Charity as practised in the Indian context. The new and revised deluxe edition of the Webster’s Encyclopaedic Unbridged Dictionary of the English Language has given the following meanings of Charity: 1)charitable actions, as almsgiving or performing other benevolent actions of any sort for the needy with no expectation of material reward: to devote ones life to charity, 2)something given to a person or persons in need; aims: she asked for work not charity, 3) a charitable act or work 4) a charitable fund, foundation, or institution: He left his estate to one of his charities, 5) benevolent feeling, esp. towards those in need or in disfavour: she looked so poor that we fed her out of charity, and 6) Christian love; agape 1 Cor. 13. The Chamber English Dictionary, the meanings of Charity gives as: universal love (N.T.): the disposition to think favourably of others, and do them good almsgiving: a usu. non profit-making foundation, institution, or cause, devoted to caring for those in need of help etc. According to Concise Oxford Dictionary Charity means: an organisation set up to provide help and raise money for those in need, the voluntary giving of money those in need, tolerance in judging others and love of humankind, typically in Christian context. These three set of meanings of Charity, represent the three English regions or contexts: American (Webster), Scottish (Chamber) and English (Oxford). The common important element in all for these three is, the Christian understanding of Charity, because all the three directly have referred to the Biblical usages of Charity in some forms. Here for the discussion of this paper, one can also add that even these usages are limited to the contextual understanding of the English world. Because language is also considered as an vehicle of a culture. But it is true that even the English speaking persons from the non-English world particularly of the Southern countries, (where English rulers have ruled in the past), understand the meaning of Charity more or less in the above sense only. ...
The ecological and faunistic research of Odonata in Ukraine has been based on three main pillars. The first are investigations of species composition, habitat preferences, trophic connections, parasites and predators, behaviour patterns, and morphological and physiological peculiarities of dragonflies by expert-odonatologists. The second pillar is the collection and identification of adults for the survey of animals from different regions, especially rare and endangered species for the Red Lists and Red Data Book. Thirdly, there is the study of Odonata larvae as components of freshwater ecosystems, particularly as food of fish.
Some present Ukrainian regions belonged to Poland, Hungary, Slovakia and Romania before 1939-1945. Odonatological investigations were held up during the Second World War and the 12 years of post-war rebuilding.
The first data on Ukrainian Odonata were published in the second part of the 19th century (Belke, 1859, 1866). Since then, several Ukrainian, Russian, Polish, Hungarian and Romanian scientists have made great contributions to the investigation of the odonate fauna and ecology. One of the most famous odonatologists, J. Dziêdzielewicz, worked in the western Ukraine from the end of the 19th to the early 20th century. At the same time G. Artobolevs’ky investigated the northern and central parts of Ukraine and the Crimea peninsula. A. Brauner and A. Bartenev carried out research in the southern Ukraine and Crimea.
R. Pavlyuk continued research in the western region of Ukraine. He carried out faunistic, ecological and parasitological investigations. A. Oliger studied faunistic and ecological aspects of dragonflies in the easternmost part of the Ukraine (Donets’k region). Recently, S. Gorb published many papers devoted to the functional morphology of dragonflies. He also provided a study of the species composition and ecological peculiarities of Odonata in northern Ukraine and a catalogue of the Ukrainian species. Today, several odonatologists are actively involved in odonatological research in Ukraine. N. Mathuskina works on the functional morphology of the ovipositor and dragonfly behaviour, L. Khrokalo on faunistics and ecology in the northeastern Ukraine and on aspects of nature conservation, O. Dyatlova on the faunistics in the southwest of the country and some aspects of morphology and behaviour. A. Martynov studies the faunistics in the eastern part of Ukraine.
A guide to bryological hotspots in Europe : [Part 2: The Rur Valley, Eifel Mountains, Germany]
(2005)
The Rur valley is situated in the extreme west of Germany in the western part of the Eifel Mountains, close to the Belgian border. The Rur valley harbours several interesting, mainly bryopyhtes. Most of the interesting species are aquatic species. Very obvious is the oceanic element, which is represented by species such as Platyhypnidium lusitanicum, Hyocomium arnoricum, and Isothecium holtii.
In this article we dealt with the relations between the state and religion / Islam and its interpreters i.e., the ulama, their needs each other. As a case, with an original source, we focused on the time of the Mahmud II (1808-1839) The Ottoman reforms of the nineteenth century is reconciliation between Islam and Western civili-sation. In this process the ulama played key role by commenting Islam accordance with the need of the age or of the Ottoman Empire. The reformers, chiefly the Sultan and his close friends needed the support of the ulama to legitimate their reform programmes In this crucial stage the head of the ulama the Shaykhulislam, used his own religious knowledge and influence, derived from his office by writing a treatise to persuade the masses to accept the reforms. Applying the traditional virtue literature on the Ottoman dynasty he presented in this pamphlet one of the Western-minded Ottoman sultans as an ideal caliph-sultan. This attitude helped to transform the middle-aged Ottoman political structure and society into modern ages in Western line.
Islam, the Muslim traditions and the ulama in Central Asian societies are becoming increasingly important for assessing the situation in and around the region. To understand of the post Soviet Muslim republics it is nec-essary to know the Islamic heritage of the Soviet Union, i.e. the Islamic understanding and interpretation of Soviet official ulama which still influence the mind of the people and the contemporary Central Asian ulama. The official ulama were endeavouring to reconcile Islam with science and progress and to guarantee its survival in a modern environment, they served by an extremely energetic effort to preserve Islam at least in purity and integrity as religion and national sentiment and to prevent it from relapsing into deprivation and ignorance. The most important official Muslim religious figure, the Mufti of Tashkent Z. Babakhan interpreted Islam as a bulwark of progress, disseminator of knowledge, the religion of peace and friendship; portrayed the Prophet Muhammad as a “democrat, reformer and revolutionary, even a socialist”; reconciliation with socialism and communism.
Dialogue has become a fashionable word in the theological circles for quite some time now. However, there is a need to review what has been achieved so far. If it is significant, we should then review how much religious tension has been reduced so far. If it is not much, why has there been no progress. In this note I will deal with the issues relating to Hindu-Christian dialogue. I am using Christianity only as a reference point, and the issues raised do have a wider context as well. As far as Hindu-Christian dialogue is concerned, I am of the opinion that there has been hardly any progress all these years. Many academics and theologians have been involved in the exercise so far. The whole literature, over a long period of time, seems to follow a familiar pattern – a discussion on the theory of the dialogue, what should be included in a dialogue, who should and should not be involved in a dialogue, and ends with a lament that there is so very little progress. The problem, according to me, is that the dialogue does not even consider a need to discuss what is the basic difference between Hinduism and Christianity, and an inquiry into whether these come in the way of communal harmony. A dialogue is really not necessary if we are to discuss only what is similar between the two systems. ...
In der reformatorischen Tradition steht die zweckfreie Liebe zum Nächsten im Zentrum. Sie hat ihren Grund darin, dass Gott sich den Menschen barmherzig zugewandt und ihr gestörtes Verhältnis zu ihm in Ordnung gebracht hat, was sie von sich aus nicht vermochten. Leben und Sterben Jesu Christi sind der Ausdruck der Barmherzigkeit Gottes. Zweckfreie Liebe zum Mitmenschen. Weil Christen das Himmelreich nach dem Willen Gottes bereits erlangt haben und ihr Verhältnis zu ihm nicht aus eigener Kraft in Ordnung zu bringen vermögen, können sie durch Hilfe für ihre Mitmenschen nichts zu ihrem Heil beitragen. Sie setzten sich für andere ein, weil der barmherzige Gott sie reich beschenkt hat. Darüber hinaus ist weder ein bestimmtes religiöses Bewusstseins, noch rituelle Reinheit, noch der Zugehörigkeit zu einer bestimmten Gruppe, noch eine Missionsabsicht von Nöten.
[Jahresbericht 2005] Katholische Theologie der Johann Wolfgang Goethe-Universität Frankfurt am Main
(2005)
IFLS-Journal. Nr. 8, 2005
(2005)