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Wednesday, May 30, 2012
Free Online Course Materials | MIT OpenCourseWare
"DISTANCE LEARNING" - An Effective and Affordable method as compared to "Brick and Mortar" facilities. You can find one of the most prestigious sources on this link:
Free Online Course Materials | MIT OpenCourseWare:
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Education
"A world-class education is the single most important factor in determining not just whether our kids can compete for the best jobs but whether America can out-compete countries around the world. America's business leaders understand that when it comes to education, we need to up our game. That's why we’re working together to put an outstanding education within reach for every child"
-PRESIDENT BARACK OBAMA, JULY 18, 2011
Joint venture builds on MITx and Harvard distance
Also suitable for LIFELONG Learners.
Wishing best of reading (and research)
'via Blog this'
Free Online Course Materials | MIT OpenCourseWare:
RELATED
Education
"A world-class education is the single most important factor in determining not just whether our kids can compete for the best jobs but whether America can out-compete countries around the world. America's business leaders understand that when it comes to education, we need to up our game. That's why we’re working together to put an outstanding education within reach for every child"
-PRESIDENT BARACK OBAMA, JULY 18, 2011
Joint venture builds on MITx and Harvard distance
Also suitable for LIFELONG Learners.
Wishing best of reading (and research)
'via Blog this'
Aga Khan Award for Architecture
Aga Khan Award for Architecture: "12th Cycle Launched; Now Open for Project Submissions
The twelfth triennial cycle of the Aga Khan Award for Architecture, which runs from 2011 until autumn 2013, is now open for nominations. General criteria for nomination are simple: “projects that set new standards of excellence in architecture, planning practices, historic preservation and landscape architecture”.
Projects are required to have been completed between 1 January 2006 and 31 December 2011 and been in use for at least one full year. They can be anywhere in the world but must successfully address the needs and aspirations of societies in which Muslims have a significant presence. "
'via Blog this'
The twelfth triennial cycle of the Aga Khan Award for Architecture, which runs from 2011 until autumn 2013, is now open for nominations. General criteria for nomination are simple: “projects that set new standards of excellence in architecture, planning practices, historic preservation and landscape architecture”.
Projects are required to have been completed between 1 January 2006 and 31 December 2011 and been in use for at least one full year. They can be anywhere in the world but must successfully address the needs and aspirations of societies in which Muslims have a significant presence. "
'via Blog this'
Monday, May 7, 2012
The Poetics of Religious Experience
The Poetics of Religious Experience
The Islamic Context
The Islamic Context
AZIZ ESMAIL
I.B. Tauris
LONDON• NEW YORK
in assocation With
The Institute of Ismaili Studies
LONDON
To download/read the publication click: FULL PUBLICATION
The Poetics of Religious Experience
do I say that classical Islam is historically conditioned while the Qur’an is not. The fact that the Qur’an has spoken and continues to speak, poignantly and powerfully, to innumerable followers through the course of centuries shows that something in it is timeless. But this ‘something’ needs to be distinguished from such phenomena as ordinances of war and truce, reactions to local ‘others’, whether Jews. Christians, or the Meccan Quraysh, codes of punishment, etc., all of which were clearly conditioned by local and regional circumstances. Rather than distinguishing between fundamental beliefs and not-so-fundamental applications—a procedure which is as mechanical as it is methodologically dubious—it is ultimately more fruitful to inquire into what this problem might reveal about the nature of faith. And one good answer to this question is in terms of a distinction between symbolic conceptions and doctrinal concepts.
The distinguishing feature of symbolic conceptions is that they are what we might call leading notions: open, elastic, and indeterminate. A good illustration of a symbolic conception is the notion of a final judgment, which is so germane to the Judaic, Christian, and Islamic traditions. As a symbol, it represents an ideal of justice and an ideal resolution of life, where virtuous action and well-being coincide. Such an outcome is seldom realised in actual experience. But as what we might call a ‘horizon idea’, it provides a foundation for moral life. Similarly, the notion of the Last Day declares that change, decay, and death are not the last word on the question of the meaning of life. The more general and embryonic this notion remains, the more fertile it will prove in suggesting diverse interpretations. The more theologically definite it becomes, the narrower will be the range of ideas it is capable of suggesting. Narratives of what is supposed to happen beyond death are purely speculative, having little impact in the here and now. But there is an alternative way of looking at them, i.e., as symbolisations of a dimension of existence in the here and now. On this, Wittgenstein’s remarks are thought-provoking:
Death is not an event in life: we do not live to experience death. If we take eternity to mean not infinite temporal duration but timelessness, then eternal life belongs to those who live in the present.’
The quest for the meaning of life, given its finiteness, can lead to many different attempts, not necessarily exclusive, to transcend its brevity: in pious hope for life after death, however conceived; in mystical realisation of a spiritual dimension, transcending the mundane, in the here and now; and not least, through the commitment of one’s life to a better and more equitable future for all. The symbols of ‘another’ life are open-ended symbols, with a plethora of associations, with the potential to grow and develop in new directions, and assimilate new nuances of meaning.
We are now in a position to sum up some of the propositions contained in the title of this essay. We saw that ‘religious experience is meant here in the widest rather than the narrowest sense. It refers to a vision of being, present in core-symbols, which provide an orientation to life and guides ethical conduct in the world.
We saw that this vision is both more and less than the entirety of a religion: less because religion is always an embodiment (which is to say, an interpretation, in the sense indicated above). It is also more, because the core-symbols are not exhausted by the forms which may prevail in a given time or place. On the contrary they are capable of supporting new and unforeseen nuances of meaning in ongoing history. Lastly, the symbolic character of these conceptions is what gives rise to poetics. This concept also needs preliminary exploration before the introductory section can be brought to a close.
By ‘poetics’ what is meant here is something more than poetry though poetry is part of it. It refers to creativity of a particular kind, namely exploration in language. The kind of language which lends itself to exploration is the language of symbol and metaphor The nature of this language will become clearer if we contrast it to a kind of language which gives information.
Unlike the language of information, poetic language does not state facts. The statement, on a given occasion, that it is dark outside (say, owing to a power failure, or to a lack of street lighting) is a plain, literal assertion of fact. Its truth or falseness can be checked by observation by anyone who has normal eyesight and knows the meaning of the word ‘dark’. However, when in Macbeth,Shakespeare makes Banquo say to his son as they grope their way in the thick of the night, shortly after we have been let into Macbeth and his wife’s wicked scheme to murder the King of Scotland, so that (in line with the witches’ prophecy) Macbeth may gain the throne—when, against this background, Shakespeare makes Banquo exclaim: ‘There’s husbandry in heaven, their candles are all out ...,‘ we know at once, in our deepest being, that something considerably more is said in these lines than that the night is dark. The difference is not simply between plain and ornamental speech. It is a question of the scope of meaning. What Banquo sees in the darkened sky is not solely a reflection of his own fears and concerns. It is a suspicion, a foreboding vision, of something looming there, encompassing the universe, in the shape of an objective menace, Of this, the personal careers of various protagonists are a partial reflection. Thus, the text unfolds on several levels at once. It depicts the lives and characters of its protagonists. But in doing so, it also makes statements about the kind of world in which such men and women live; in which mysterious forces, beyond their intellectual control, play on them.
Thus, while being all too concrete, the words quoted here have the force of an impersonal, universal statement. They do not only remind us that a heinous murder is about to occur. They tell us something much more, something which is true on a cosmic scale. This cosmic statement may be put simply as follows: there is Evil abroad. Since what is evoked here is the scheme of things entire, and not merely a single incident in space or time, it is not just an evil episode with which we are brought face to face, but Evil as a cosmic principle. Here another very important point deserves to be noted. On this level, which we may call the metaphysical level, there is no statement which is not at the same time a question. This is shown, above all, in what such language does to a listener or reader. Statements inform us; questions challenge us. When we hear ‘Evil is abroad,’ we are moved, perplexed, and stirred into an interrogation of being. Out of the bewilderment which comes no sooner than the terror of this recognition dawns on us, we think of our own lives, our own experience. We wonder whether we have not ourselves encountered, or observed in others, the power of an incomprehensible destiny in human life. We ask our-selves what this could mean. We search for ways in which to fathom this experience, to see it in some kind of perspective, and if possible, to go beyond it. We are reminded of the opposite principle of Evil, the principle of Good, celebrated both in classical philosophy and in religious scripture. Jews and Christians may be reminded of the Book of Job. Christians may remember the Passion of Christ. And Muslims may well recall the all-too-vivid evocation of an evil which shuts out all light, blots out all vision, in the following passage of the Qur’an:
Like the darkness in a fathomless sea darkened
By wave above wave,
and above it all, clouds.
Layers over layers of dark.
If one stretches forth his hand he can scarcely see it.
For he for whom God has not setup a light, has no light.
What we find in poetry like Shakespeare’s are echoes of symbols which were first given in the Judaeo—Christian, Islamic, and Classical traditions. Poetic traditions in the cultures derived from these sources have been continually nourished and replenished by these original symbols. It was in the Biblical, Qur’anic, and in a few other sites in the world, that long-enduring fundamental intimations about the human experience of being were revealed. To be sure, religious vision cannot be reduced to poetry; it is much more than that. Religious meaning binds a whole community, an entire society, through a narrative of beginnings and ends, i.e., of human existence interpreted in the frame of cosmic time and space. The point of such narrative is to give meaning to human life, but also, in so doing, to induce meaningful action, i.e., action oriented to ethical ends. Poetry is only a specialised pursuit within this civihisational totality. But the language of poetry, especially poetry which seeks to speak of being as a whole, is a good example of a kind of language which differs from straightforward propositions of fact. It shows a way of thinking and speaking in which metaphor, symbol, and analogy are of the essence; which challenges the imagination, feeling, and reason, and thus engenders creativity.
In short, such language is semantically pregnant. It has a way of radiating outwards—laterally, above, and into the depths. This element of continual inquiry is also what we find, in a different form, in science. Observation stimulates further inquiry in science, and knowledge builds on knowledge. For, the scientist is a poet of nature; just as the poet is a scientist of the heart. Nothing is further from the argument of this essay than the false opposition, encountered so often in modern times, of the poetic or humanistic to the scientific mind; of intuition to intellect; or of science to religion. These dichotomies, to which I shall return, arc products of modern European history. The contrast with which I am concerned here lies elsewhere. It is a contrast between two models of knowledge, one of which sees acquisition of facts as its essence, while the other is an exploratory model. Statements of fact tend to fill and satiate; whereas poetic, philosophical, or scientific thought, while no doubt dealing with facts, whets renewed hunger. Furthermore, it is critical in spirit. And there is something of this spirit we may call it, in a sense to be explained later, the prophetic spirit—at the heart of religious experience.
The language of faith enunciates the bond between man and what he perceives or experiences as sacred. The sacred cannot be captured in propositions of fact. There is something about it which makes symbolic expression especially suited to it. Several points need to he noted in this connection. First, the sacred is always perceived in the context of a relationship. It is never grasped as an object in itself. While God is depicted in the Qur’an, for instance, as the Absolute, having attributes radically free of the limitations of creatureliness, significantly the revelation of God occurs there primarily in a dialogical context. God speaks, and this speech is the most consequential act as far as human affairs are concerned. For the divine is not contemplated as if by a spectator. Hence the limitations of theology, which is an intellectual contemplation of God. The divine is primordially revealed in a dialogical act. In the Qur’an, humanity is addressed either directly or indirectly through the figure of a messenger or prophet. Reciprocally, the prophet, or the humanity which he represents, enters into a verbal exchange (through prayer, etc.) with the divine.
The second principle follows from the first. The importance of the relational aspect means that the sacred becomes known to man in forms which reflect human psychology and culture. In one form or another, the human relation with the divine involves intermediation. I shall return to this point later. Thirdly, the relationship of man to his own being, and to the being of all things, is by its very nature manifold rather than singular. This implies, as its logical corollary, the legitimacy of spiritual pluralism. Lastly, the indeterminacy of language about the sacred, which was noted above as a characteristic of symbolic language, argues not only against literalism, but in favour of a continuing rather than completed symbolisation.
The rest of the essay is devoted to elaborating the themes broached throughout this introductory section. As these themes are addressed in the Islamic context, I shall illustrate them mostly with Islamic examples; though they are, in fact, of more general importance, applicable to the study of other religious traditions, and indeed, to wider issues of culture
The epic poem of Jalal al-Din Rumi, the Iranian mystic, opens with these famous lines:
Listen to the reed,
how it tells a tale
complaining of separation:
Ever since I was parted
from the reed-bed,
my lament has made
men and women weep.
I search for a heart
Smitten by separation
that I may tell the pain
of love-desire
Everyone who has got far from his source
harks back for the time
when he was one with it
Mysticism and the Plurality of Meaning
The Case of the Ismailis of Rural Iran
RAFIQUE KESHAVJEE
I.B.Tauris
LONDON • NFW YORK
LONDON • NFW YORK
In association with
The Institute of Ismaili Studies
LONDON
Mysticism and the Plurality of Meaning
Context as a Sanctuary for the Plurality of Meaning
This essay illustrates how the diversity of interpretation of the Qur’an and of devotional poetry reposes, or finds sanctuary, in the oral context. This raises a much larger issue, namely the role of oral context in contemporary life.
We live in a paradoxical age. In the realm of scholarship, the text is supreme, while in the public realm, television is ubiquitous. Both features of the intellectual landscape conspire to reduce the importance of context. In this connection, Joshua Meyerovitz has broken new ground in his study of the implications of television for society. Instead of focusing only on the content, he examines television as a medium, and takes his analysis well beyond that of Marshall McLulian. His basic point is that, unlike television, a book which has to be obtained by individual purchase or borrowing is not accessible to everyone at any one time. Moreover, the privacy offered by the closed door protects parents from exposing their conflicts and concerns to their children. There are rules for access to the book (literacy, technical proficiency, age), and until recently in Western society at least, there have been rules that determined discourse in various contexts.
Television, on the other hand, has broken all the bounds of context. This is because, through investigative reporting and situation comedies, television shows the ‘off-stage’ behaviour of politicians and public figures, as well as that of parents, whose errors, concerns and private discussions are presented not only to any member of the family who can switch the machine on, but also to the entire family cluing together in one room. This phenomenon, suggests Meyerovitz, has exercised profound social and psychological effects. In American Political life, one notes a greater concern with visual criteria such as appearance and ease of manner rather than with intellectual criteria in the judgment of politicians. In family life, the breaking of the bounds of context has resulted in a decrease in the authority of parents over children. In ordinary discourse, this trend has blurred distinctions between formal and informal speech. Finally, a blurring has taken plate in the way males and females dress or cross-dress. ‘What is of particular interest here is the suggestion that the appreciation of context is disappearing in modern society. More and more, things are expected to be the same to everybody. Plurality is primarily in the choice offered by numerous TV channels.
Over the last few decades there also appears to have been a resurgence of religious movements that insist upon single and literal truth of the religious text as the unchanging core of the faith. Debates about the creation of the world as described in the Bible hinge on the scientific validity of the age of the earth or of the universe; debates about the creation of man hinge on whether Darwin or the Bible is right. The spread of printed media, on the other hand, has increased the perception that what is written is more important and more permanent than what is oral. What has retreated from the general arena of religious belief are the notions that a religious text can have layers of meaning that coexist with their respective standards of validity, that religious narrative can be understood through literary analysis and can be appreciated for the power of the image without losing its link with the divine.
The extraordinary power of the text lies in the simple fact that it can survive context, that is, it can outlast the time and place of the verbal utterance. Moreover, it turns the act of reading into a special, personal event, which allows for a unique and flexible encounter between the author who creates a world and the reader who enters it — as anyone who has sat in an armchair with a good book can confirm. Finally, a text can fix and enforce reality. All three features of the text are particularly important for the preservation and development of culture.
The fact that the text can survive the verbal utterance means that it can widen intellectual discourse and, more generally, it can perpetuate civilisation long after its living bearers have disappeared. Perhaps the single greatest defining moment of a civilisation is the appearance of writing. For instance, it is difficult o exaggerate the importance to Islamic civilisation of the moment when al-Farabi chanced upon an Arabic translation of Aristotle in a bookshop. That started such an opening of the mind, such a centuries-long conversation, such a quickening of culture! This episode makes one ponder how fragile is the text: it is on paper so thin, so tearable, so burnable, so susceptible to the corrosion of time and the elements. The medieval city of Baghdad was renowned for its cultural splendours under the Abbasids; yet so little remains of it that scholars today are unsure of its configuration. But the ideas, the poetry, the philosophy that its citizens produced in its days of glory, have survived the centuries of the rise and fall of cities and empires to come down to us on mere sheets of paper.
The text inscribes reality in several ways. A novel creates a world that you, as a reader, can enter. Moreover, this fictional world, upon entry, becomes your world; and if the novel is a great one, like all great works of art it will push open the boundaries of your world and force you, for example, to see life differently, or to understand human motivation better. For evidence of the immense potential of the text one need only look at the lengths to which authoritarian regimes will go to punish independent-minded writers. A Russian once said that if a hundred years from now the question is asked, ‘Who was Brezhnev?’ the answer will be, ‘He was someone who lived in the time of Solzhenitsyn.’
In the realm of daily action, the text can also enforce reality, especially where the rule of law prevails. No lawyer or businessman needs reminding of the value of the phrase, ‘Get it in writing!’
Context is more difficult to define. To put it most simply, context is what is said to whom within a particular boundary. This boundary is usually physical space, such as a room in which people can talk in privacy. Context can also be invisible, such as a language shared only by some of the people present or. more subtly, words, hints or gestures understood by only a few. The most crucial feature of context is that it is created by a boundary of some sort. A text is an object, whereas a context is a situation. A text is fixed once it is inscribed, while context is fluid. Control over a text is ultimately limited because it can be disseminated and distributed almost indefinitely. Control over a context is by definition much more effective. Text works by dissemination, while context works by closure. Context tends to form boundaries of groups, whereas text tends toward informing everybody.
An essential complement to the poetic and historical texts of a community is lived understanding, for it is the latter which awakens meaning. Mystical thought and discourse can only be understood properly in the orality that surrounds and protects the layers of meaning that a great poetic text renders possible. It is essential to preserve such a plurality of meaning because it befits the diversity of human beings and offers the gradations of insight that are vital steps in the journey towards God.
Towards a Pluralistic Notion of Muslim Civilisation
The argument for a plurality of meaning goes much further than its role in the vitality of mystical thought. It speaks to the very idea of Islam that we entertain. To speak of there being one single set of ideas or system of thought called ‘Islamic’, or ‘Ismaili’ for that matter, is a monolithic fantasy that pervades much of current thinking on Islam as a phenomenon.
To encompass a plurality of meaning within Islam means we must reconsider the concept of diversity in Muslim societies. Diversity in Islam is not some essence that has been contaminated by local differences or foreign influences. Muslims from the very beginning have been in constant and creative interaction with local traditions and regional cultures. Diversity is therefore a measure of breadth and tolerance rather than a problem that calls for explanation or a return to the centre. But respect for diversity, however important as a starting point, cannot serve as the sole objective of religious thought.
The Muslims of today have barely begun the major task of grappling with the vast social, technical and intellectual transformation that has gripped the world in the last three centuries. The mystical, the legal and the rational-intellectual each have a role to play in this task, each with its strengths, each reliant on the others to compensate for its weaknesses. The legal minded dimension in Islam is required to the extent that the law helps provide some parameters for the religious community and a foundation for norms of justice and fairness within the various Muslim communities. However, the rational and legal domains cannot satisfy the soul searching for the truth behind the promise of the Qur’an, that having come from God, so we shall return.
Neither of these two domains can attend to the need for freedom in individual interpretation, or offer the succour of divine love that the great poets have spoken of with such inspired longing. But the mystic, in his suspicion of everyday rationality, if unrestrained, can have a corrosive effect on human advancement in knowledge and technology which rests on a commitment to rational and empirical tools of inquiry. The rush for mystical certainty can short-circuit the task of individuals, as much as of a civilisation, to cope with a changing world. On the other hand, when the mystic points to the divine as the source of knowledge, we should be in awe of the intuition that is the fountainhead of creative thought, be it in the mathematical equations of Albert Einstein or in the fertile imagery of Jalal al-Din Rumi. The example of the mystic can inspire us to bow our heads in humility Whenever we approach such boundaries of human reason.
PRIVATE REPORT ON MITIGATION EFFORTS FOR THE AFFECTED POPULATIONS IN UPPER HUNZA
| Status Report | |||||
| Summary |
Preamble: This is a report compiled after a detailed visit to the site of disaster both from air as well as ground. It is intended to augment the reports being rendered by the council in Hunza as well as FOCUS channels. This report covers only the aspects connected with day to day movement of goods and people in the affected areas and status of the lake - its potential and risks. The progress on rehabilitation aspects for those already suffered due to the massive land slide, the property that has so far submerged in Ainabad/Siskat(Nazimabad) and also other properties that will submerge in the near future has not been fully investigated. More important aspect is my personal recommendations on improvement in the mitigation aspects. The basis of information is:
|
Last Period
|
This Period
|
Issues
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Karimabad, Hunza
Communication with the Government as Head of Ismaili Delegation
The gist of communication with the Minister and his team consisting of Chief Secy, Deputy Chief Executive, Police Head, all secretaries and deputy commissioner, is as follows:
' Honarable Minister had the occasion to meet our Imam on a number of occasions and is aware of his thoughts on the matters affecting Ummah throughout the world and particularly in Pakistan. As Mualim-e-Quran we Ismailis believe that the Imam-eWaqt teaches us the spirit of the Quranic teaching of "La Tufsidu" and "La Ikraha Fid deen". as such we neither believe in Fasad nor in imposing our will on others in the matters of faith We do not oppose any Tariqa and believe in tolerance. As such you see disciplined attitude within the violent people of the past and desire to cooperate and follow legal procedures. Like other Tariqas we do not have a clergy to represent Ismailis as such I would not call this delegation akin to the other delegations that you have met today. The presence of elected representatives is because they represent the feelings of populations in their respective jurisdictions. We believe in following a totally merit based approach. Over the past few decades we have noticed an imbalance in the society in dispensation of government jobs and resources based on sectarian feelings by the government functionaries in Northern Areas which has created frustrations amongst the youth in the area as such we hope that the present 'restoration phase' will be followed by a 'reformation phase. We will contribute in both phases. With particular reference to Hunza its economy and peace has been affected through interference from non locals. The trade with China is dominated by violent smugglers creating a sense of deprivation and frustration. This needs to be corrected. You are aware of the long term measure that has been initiated by me which in due course will hopefully result in reduction of acrimony within North'.
The minister reciprocated his appreciation of the attitude of Ismaili populations and indicated his intention to form a commission to investigate all aspects during which the specific suggestions would be included.
Saturday, May 5, 2012
HIGHER EDUCATION SUBJECTS IN HUMANITIES – (SOCIAL SCEINCES) RECOMMENDED FOR COMING GENERATIONS – PART OF ADVOCAY FOR HDF LONGTERM GOALS
1. Introduction to Humanities
2. Individual and Society
Relationship between individuals and society has been part of the debate across many humanities and social sciences disciplines such as anthropology, history, literature, philosophy and sociology. This course focuses on the issue of individual and society in the light of individual and social identity formation, gender, science, technology and ethics, individuality and religion, and natural environment. The course will examine ideas from diverse writers of Asian, western and/or Islamic backgrounds, where students will have an opportunity to address contemporary issues that have an impact on their lives.
This course introduces diverse ideas of justice and examines how these ideas on justice guide societies and communities. By examining these conceptions and comparing them with the ideas presented in the texts and in discussions in media, at home, and in classroom, the participants will have the opportunity to see patterns of justice and injustice that guide and order communal life. A critical examination of social justice by each and every citizen remains the only possibility for achieving it in any society. The course promotes the development of a keen sense of social justice and recognizes the need for responsible citizenry for better world for all of us.
6. Tradition and Change
The rhythm and Movement course will explore the great influence music has had on shaping human society and history. The main purpose of this course is to provide an introduction to dance and music as important disciplines within the humanities and to debate basic ideas related to the art's aesthetics. All the materials presented in this course are selected from different cultures and civilizations (Europe, America, Russia, some Muslim countries, and India, among others) that gave had direct or indirect links to the history and contemporary life of Central Asia. This course will allow the participants to freely question existing musical forms, groups, and ensembles and to challenge the ruling cultural, traditional and political attitudes concerning issues of professional or local musical performance, self expression, and the responsibilities of musicians to society.
Also read the concept of HCF.
Most people appreciate art and/or critique art but few people understand what that appreciation or critique means. This course offers an opportunity to appreciate and understand art through a discussion on the various aesthetics propounded by artists, critics, philosophers and writers. At various times art has been defined as something sacred, beautiful, intuitive, political or experiential. We will address each of these definitions. Participants in this class will present and defend their own views on visual arts. They will get an opportunity to visit an art gallery, talk to local artists and watch films on famous artists. The aim of this course, therefore, is not about gaining knowledge of art history but simply of understanding the various responses to it and the relative benefits of that understanding.
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To reach the broadest spectrum of learners possible, UCA will offer a range of internationally recognized academic programmes
The "Humanities is not one specific subject, but many things: philosophy and cinema, studies of science, of religion, of society; literature and poetry; history and culture. The material in this course is designed to help the students to begin exploring their own ideas, as critical thinkers, critical readers, and critical writers. In this course the students look at past, present and imaginary cultures, across times, and space, and people. Students learn to "interpret" by understanding different possible perspectives of the texts they read.
2. Individual and Society
Relationship between individuals and society has been part of the debate across many humanities and social sciences disciplines such as anthropology, history, literature, philosophy and sociology. This course focuses on the issue of individual and society in the light of individual and social identity formation, gender, science, technology and ethics, individuality and religion, and natural environment. The course will examine ideas from diverse writers of Asian, western and/or Islamic backgrounds, where students will have an opportunity to address contemporary issues that have an impact on their lives.
3. Identifying Civil Society
Identifying civil society, exploring its roots in history, literature, religion and society is a need that has been felt more in the late twentieth and the twenty first centuries than at any other time in human history. This need to identify, establish, and root civil society in every modern state is being met by scholars, politicians,Professionals, citizens, as well as students. Through enrolling in this course, students will get an opportunity to examine the concepts of civil society, the alternatives to it, and the value humanity sees in it. Some of the questions that will be addressed are: What is civil society? How has the concept of civil society evolved in recent human history? Is respect for universal human rights the foundation for civil society?
4. Negotiating Human Nature
Most transactions in the market, at work, and at home are more or less based on our understanding of human nature. Directly or indirectly we rationalize our decisions on the basis of human nature. This course therefore, allows the participants to explore the concept of human nature through reading texts gathered from diverse cultures, perspectives, and ideologies. There is no absolute agreement on what is human nature. However there is serious debate on human nature that involves philosophers, ideologues, artists, social scientists and theologians. It is therefore, necessary for people from different backgrounds to come to a negotiated agreement on what constitutes human nature. This course allows the participants to become part of that negotiation on human nature.
5. Seeking Social Justice
5. Seeking Social Justice
This course introduces diverse ideas of justice and examines how these ideas on justice guide societies and communities. By examining these conceptions and comparing them with the ideas presented in the texts and in discussions in media, at home, and in classroom, the participants will have the opportunity to see patterns of justice and injustice that guide and order communal life. A critical examination of social justice by each and every citizen remains the only possibility for achieving it in any society. The course promotes the development of a keen sense of social justice and recognizes the need for responsible citizenry for better world for all of us.
6. Tradition and Change
All societies and cultures, as well as individuals, are in a process of change. We are always evolving, always becoming new and reacting into the future. Our ideas and our imaginations encourage us to assess our present situation and what our future might be. The knowledge, way of life and cultural habits, and experiences of the past become a tradition that is handed on to us. With tradition, we shape the present, and finally the future. In this course, the dynamics of tradition and change will be examined through the six themes:
(1) The creation of traditions,
(2) religious innovation,
(3) tradition as nostalgia,
(4) urban traditions,
(5) tradition vs. modernity, and
(6) globalization and traditions.
Understanding the role and place of tradition in daily life will enable us to be rooted in our culture without becoming trapped and locked into it.
7. Rhythm and Movement
(1) The creation of traditions,
(2) religious innovation,
(3) tradition as nostalgia,
(4) urban traditions,
(5) tradition vs. modernity, and
(6) globalization and traditions.
Understanding the role and place of tradition in daily life will enable us to be rooted in our culture without becoming trapped and locked into it.
7. Rhythm and Movement
The rhythm and Movement course will explore the great influence music has had on shaping human society and history. The main purpose of this course is to provide an introduction to dance and music as important disciplines within the humanities and to debate basic ideas related to the art's aesthetics. All the materials presented in this course are selected from different cultures and civilizations (Europe, America, Russia, some Muslim countries, and India, among others) that gave had direct or indirect links to the history and contemporary life of Central Asia. This course will allow the participants to freely question existing musical forms, groups, and ensembles and to challenge the ruling cultural, traditional and political attitudes concerning issues of professional or local musical performance, self expression, and the responsibilities of musicians to society.
Also read the concept of HCF.
8. Art as Appreciation
Most people appreciate art and/or critique art but few people understand what that appreciation or critique means. This course offers an opportunity to appreciate and understand art through a discussion on the various aesthetics propounded by artists, critics, philosophers and writers. At various times art has been defined as something sacred, beautiful, intuitive, political or experiential. We will address each of these definitions. Participants in this class will present and defend their own views on visual arts. They will get an opportunity to visit an art gallery, talk to local artists and watch films on famous artists. The aim of this course, therefore, is not about gaining knowledge of art history but simply of understanding the various responses to it and the relative benefits of that understanding.
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Wednesday, May 2, 2012
Difference between Sunni and Wahabi
The major difference between Sunni and Wahabi is the beliefs and rituals. Sunnis are in majority and almost 90% percent of Muslims around the world belong to Sunni sect whereas the members of Wahabi movement are located in Saudi Arab. There are a few main and major as well as many secondary differences between the Sunni and Wahabi Muslims which caused these sects to be cut off from each other and emerge independently.
The major difference between them is that Wahabis believe that Prophet Muhammad should be praised only as a human being whereas Sunnis show extra special care and respect towards the Prophet of Islam.
Sunni Muslims celebrate the birthday of the Holy Prophet and arrange Meelaad. Meelaad is a form of gathering in which the Sunni Muslims get together and praise the Holy Prophet. The birthdays of Sufi saints are also celebrated with much dedication and enthusiasm. The day of their deaths are commemorated in the form of Urs. Wahabi Muslims do not believe in celebrating and practicing all these events which are very strongly rooted in Islam. Wahabis call these practices of events as unlawful and wrongful innovations. Wahabis also believe that this is as close as to shirk or polytheism and Sunnis follow the ways of infidel Hindus.
Sunni Muslims believe that Prophet Muhammad is Nur and still present in this world. Whereas Wahabis do not believe in using pious individuals as intermediaries when asking Allah as they consider it shirk or polytheism. Sunnis believe in the saints and mysticism whereas Wahabis do not believe in mysticism, intercession and prostration as well. Sunni Muslims visit the tombs of the saints and perform tawassul for the blessings of Allah whereas it is the greatest sin for a Wahabi.
Sunni Muslims believe in four imams of fiqah or Islamic laws such as Hanfi, Hanbli, Malakii and Shaafeyii whereas Wahabi does not follow an Iman in Fiqh. Wahabi Muslims are a group of fundamentalists and have an orthodox version Islam. Wahabis in Saudi Arab do not allow their females to work side by side with their men and they also are not allowed to drive a car. The women are treated as third rate citizens and they are bound to wear a long abayaa or garment to cover them from head to toe. Sunni Muslims are moderate and believe in the equality of women as suggested by Islam.
There are many differences present in their rituals of praying, marriage ceremonies, dresses etc. Wahabi Muslims have separate mosques and schools. Wahabi Muslims are followers of Mohammed ibn Abdul Wahab in the 18th century in Arabia, and his movement came up against a lot of opposition from the Indians Sunni Muslims. Members of the Wahab movement in Saudi Arabia believe their role as a restorer or reformer to free Islam from negative deviances, heresies, innovations, superstitions and idolatries. Wahabis prefer to eliminate music and listening to songs. They are against watching television and drawings of living things which contain a soul.
Summary
1. Wahabi Muslims are followers of Muhammad ibne Abdul wahab present in the 18th century in Saudi Arabia whereas Sunni Muslims are followers of Prophet Muhammad and his companions.
2. Sunni Muslims believe in intercession and mysticism whereas Wahabis call them as deviants and wrongful innovations in Islam.
3. Sunni Muslims strictly follow one of the four schools of thoughts or madhabs of fiqah or Islamic jurisprudence whereas Wahabis follow their sheikh.
4. Wahabis do not observe annual Sufi festivals, events or the birthday of Prophet Muhammad.
5. Sunni Muslims wear charms and believe in healing powers unlike Wahabi beliefs like visiting tombs or shrines of saints.
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MESSIAH, KALKI, MEHDI: Understanding Messianic Concepts Across Religions
The concept of a "Messiah" or "savior figure" is a powerful and recurring theme across many of the world's major religions. This belief, known as Messianism, posits that humanity's challenges are so profound that they necessitate divine intervention through a specially chosen individual who will bring about a new era of peace, justice, and spiritual renewal.
The Abrahamic Messiah: From Hebrew "Anointed One" to Islamic "Isa al-Masih"
The term "Messiah" originates from the Hebrew word "Mashiach," meaning "anointed one." In Jewish tradition, the Messiah is a future Jewish king descended from the Davidic line who will usher in a messianic era of global peace and redemption, rebuilding the Temple in Jerusalem and gathering all Jews back to the Land of Israel.
In Christianity, Jesus is recognized as the Messiah, fulfilling Old Testament prophecies. He is believed to have been "anointed" by God for his divine mission.
Islam also embraces the concept of a Messiah, referring to Isa (Jesus) as "Isa al-Masih." Islamic belief holds that Isa was divinely anointed from birth as a prophet and king. He is prophesied to return in the end times to defeat the false messiah (al-Dajjal) and unite the Muslim Ummah (community), bringing an end to injustice and establishing a righteous rule.
Messianic Figures Beyond the Abrahamic Traditions
Messianic beliefs are not exclusive to Abrahamic religions. Other faiths feature similar savior figures:
Hinduism: The Kalki Avatar is prophesied to be the tenth and final incarnation of Vishnu, who will appear at the end of the Kali Yuga (the current age of darkness and conflict) to destroy unrighteousness and restore dharma (righteousness).
Buddhism: Maitreya is a future Buddha prophesied to achieve full enlightenment and teach the pure dharma, succeeding Gautama Buddha.
Zoroastrianism: Saoshyant is a messianic figure who will bring about the final renovation of the world, defeating evil and ushering in a perfect existence.
Diverse Interpretations and Manifestations
The yearning for a savior is a universal human experience, leading to diverse interpretations of messianic figures throughout history and across cultures:
Rastafarianism: This movement identifies Emperor Haile Selassie I of Ethiopia as the Second Coming of Jesus and a divine figure.
John Frum Cargo Cult: In Vanuatu, followers of this cargo cult await the reappearance of a messianic figure named John Frum, who they believe will bring wealth and prosperity.
Russian and Slavic Messianism: Historically, this belief held that Slavic peoples had a unique spiritual mission and would suffer for the benefit of other European nations, ultimately leading humanity towards spiritual redemption.
Ahmadiyya
In Ahmadiyya, the terms "Messiah" and "Mahdi" are synonymous terms for one and the same person.[22] The term "Mahdi" means guided by God, thus implying a direct ordainment by God of a divinely chosen individual.[citation needed] According to Ahmadiyya thought, Messiahship is a phenomenon through which a special emphasis is given on the transformation of a people by way of offering suffering for the sake of God instead of giving suffering (i.e. refraining from revenge).[citation needed] Ahmadis believe that this special emphasis was given through the person of Jesus and Mirza Ghulam Ahmad[23] among others.
Ahmadis hold that the prophesied eschatological figures of Christianity and Islam, the Messiah and Mahdi, were in fact to be fulfilled in one person who was to represent all previous prophets.[24] The prophecies concerning the Mahdi or the Second Coming of Jesusare seen by Ahmadis as metaphorical and subject to interpretation. It is argued that one was to be born and rise within the dispensation of Muhammad, who by virtue of his similarity and affinity with Jesus, and the similarity in nature, temperament and disposition of the people of Jesus' time and the people of the time of the promised one (the Mahdi) is called by the same name.[citation needed]
Numerous hadith are presented by the Ahmadis in support of their view, such as one from Sunan Ibn Majah which says, There is No Mahdi but Jesus son of Mary.[25]
Ahmadis believe that the prophecies concerning the Mahdi and the second coming of Jesus have been fulfilled in Mirza Ghulam Ahmad(1835–1908), the founder of the Ahmadiyya Movement. Contrary to mainstream Islam, the Ahmadis do not believe that Jesus is alive in heaven, but that he survived the crucifixion and migrated towards the east where he died a natural death and that Ghulam Ahmad was only
In conclusion, the concept of a Messiah or savior, though expressed through various names and narratives, reflects a deeply ingrained human hope for ultimate deliverance from suffering and the establishment of a perfected world.
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