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The Value and Respect Given to Humankind in Islam
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... Psychological theory and practice affords great value to respect as a phenomenon, concept, experience, behaviour and essential ingredient of beneficial human relationships (Rogers, 1951(Rogers, , 1984. Moreover, the concept is acknowledged as particularly crucial in social spheres such as health (Beach, Duggan, Cassel and Geller, 2007;Cutcliffe and Travale, 2013), education (Geisenger, 2012), religion (Erdil, 2014) and business (Glover and Hannum, 2008). ...
The goal of this article was to explore the phenomenon of respect as experienced by South African psychologists with special reference to Zulu culture. The narrative experiences of six isiZulu speaking psychologists with regard to the isiZulu concept of respect (Ukuhlonipha) were thematically analysed and synthesized by two independent English speaking psychologists. Five main interrelated themes respectively emerged of Ukuhloni-pha as: pillar of African humanity (Ubuntu); including ancestors, marriage, family, parents and children; special language, narrative, story and/or textual reality; harmony, order and discipline; and gratitude and appreciation. These findings reiterated the manner in which African people have always recognized respect, as a concept, experience and practice with spiritual and cultural dimensions of great breadth, depth and height. Such practice is recognized as crucial for the promotion of local, international and global health and well-being.
The question has been asked, what evidence of compassion does one see in the adaptations Asian-Arab Muslims make as minorities in the West? Within certain parameters, Islamic Jurisprudence ( fiqh ) has flexibility built into the processes of determining religious and social practices. This can be understood particularly in the concept of maslaha , defined as public/community interest, welfare, or well-being. The paper examines how Asian/Arab-American Muslims in Jacksonville, Florida, responded to issues of integration. Traditionally, Muslims defined ummah as a world-wide, community of Muslims where their socio-religious, (and fiscal) needs would be met. However, “community” is not a constant, and Muslims living as a minority in the United States have begun to change those models. A contributing factor to that change is the diversity that Muslims experience within both the Islamic networks and in the society surrounding them, after they immigrate to the West. The multiplicity of peoples has created a desire to seek mutual respect and understanding through interfaith initiatives. In order to become a part of the larger society, several mentioned the importance of giving back to the society, being beneficial to those around them. Several projects have been undertaken to be a contributing member of society. A medical center, feeding the homeless, and building homes for the poor are some examples.
IN recent decades historians have frequently questioned the appropriateness of the long-accepted term “Counter-Reformation” within a wider European and world context of Catholicism. Various shifts in terminology, away from “Counter-Reformation,” which originated in northern-European historiography, where it seemed apt for German religious history, and toward Hubert Jedin's “Catholic Reformation,” Eric Cochrane's “Tridentine Reformation,” John O’Malley's “Early Modern Catholicism,” all acknowledged late-sixteenth- and seventeenth-century Catholicism's greater diversity and more pluralistic character. In addition, Jean Delumeau has chronicled the process of religious reform back long before the Council of Trent, to the thirteenth century, and its continuation down even into the eighteenth century.
All these approaches broaden the field to admit the wide variety that characterized the Catholic tradition of this period. They also recognize that the activities of the Council of Trent followed no clear agenda and were not all directed toward Protestant heresy ; that much activity of the early modern Catholic Church was not simply a reaction to events in northern Europe, but focused on the south and the New World ; that many important aspects of renewal and reform occurred outside the institutional Church, which had represented the Council's focus almost exclusively, and took place within less familiar, unofficial, or informal contexts, apart from parochial structures, which remained the ecclesiastical hierarchy's chief preoccupation.
Such broader terminology also serves music more effectively, for post-Tridentine Catholic church music encompassed a remarkably wide variety of practices beyond the Palestrina style, often perceived as paradigmatic. Many of these practices continued older traditions from before the Council of Trent, whose particular impact on music was less restrictive than often perceived. The musical activities of the Council were also less clearly focused than sometimes imagined, and the implementation of its published decrees, which were less specific in their details than musician historians have commonly made them out to be, was inconsistent and frequently contradictory.
Samuel Johnson (1846–1901) was an Anglican minister and historian renowned for his magisterial history of the Yoruba people. Born in Freetown in Sierra Leone and educated by the Church Missionary Society, Johnson was sent with his family to Idaban in Nigeria in 1857. He was ordained in 1880 and by 1897 had finished the manuscript for The History of the Yorubas. However the original publisher mysteriously misplaced the manuscript. After Johnson's death his brother, Dr Obadiah Johnson, recompiled the text from Samuel's notes. This volume, first published in 1921, contains that reconstructed edition. This pioneering volume brought together various oral and recorded accounts of Yoruba history, describing not only political history but also social customs, language and laws. Although recent analysis of the text has revealed some inaccuracies, this volume remains the standard reference for the history of the Yoruba people.
