The paper shows on the example of Vājīd, a poet once popular but neglected in colonial and nationalist historiography, that rich treasures of Indian literature still await unearthing and philological work. The extraordinary popularity of Vājīd (fl. 1600) in Hindi before the advent of western modernism is shown by the high number of manuscripts containing his works and by the fact that he was considered to be the best exponent of the poetic form arilla. Hardly anything of his more than hundred and twenty works is published today and he is scarcely mentioned in modern literary histories. The paper examines early sectarian and secular sources on Vājīd’s life, compares them with Vājīd’s poetry and with early manuscript material, follows up his modern reception and presents the range of this poet’s works.
At the onset of the mass protests in 2010–2011, many politicians and experts suggested that Arab countries could learn from the experiences of the post-communist transition of the early 1990s. However, the geopolitical, historical, and socio-economic context of the Arab transition was different in many respects from that of the former Soviet bloc countries 20 years earlier. These differences became even more obvious five years later, in early 2016, when most Arab transition attempts ended either in a new wave of authoritarianism, or protracted bloody conflicts. Nonetheless, there are some common lessons to be learnt from the history of both transitions. They concern interrelations between the political and economic transition, the role of institutional checks and balances and the rule of law, the speed of reforms, the dangers of ethnic and sectarian conflicts, and the role of external support.
Authors:Imre Galambos, Gergely Salát, Csaba Prutkay, Imre Hamar, Péter Vámos, and Anna Pikó
Xixing, Lu: 'Shijing' yiwen yanjiu (The Study of Textual Variants of the Shijing) Hamar, Imre: A Religious Leader in the Tang: Chengguan's Biography Qian, Nanxiu: Spirit and Self in Medieval China. The Shih-shuo hsin-yü and Its Legacy Chen, Jinhua: Making and Remaking History. A Study of Tiantai Sectarian Historiography Nozaki, Akira-Baker, Chris (eds): Village Communities, State and Traders. Essays in Honour of Chatthip Nartsupha Gottfried von Laimbeckhoven SJ (1707-1787) Der Bischof von Nanjing und seine Briefe aus China mit Faksimile seiner Reisebeschreibung. Transkribiert und bearbeitet von Stephan Puhl (1941-1997), und Sigismund Freiherr von Elverfeldt-Ulm unter Mitwirkung von Gerhard Zeilinger. Zum Druck vorbereitet und herausgegeben von Roman Malek SVD Zetzsche, Jost Oliver: The Bible in China: The History of the Union Version or The Culmination of Protestant Missionary Bible Translation in China Xinran: The Good Women of China. Hidden Voices. Translated by Esther Tyldesley
The fact of Christianity’s negative attitude toward homosexual relations has not stopped a large number of gay and lesbian Christian believers from continuing to think of themselves as members of their respective denominations. In many American metropolitan settings, groups of homosexual Roman Catholics have formed a religious organisation named ‘Dign ty’ to ful fill a need for worship and socializing. Focusing on the Philadelphia branch of Dignity, this paper examines the reasons for the continued nvolvement by homosexual American Catholics in religion in general and in such an antagonistic religious nstitution in particular. The study of the sexual politics of this Dignity congregation has generated a new perspective which underscores the nsufficiency of the conventional terminology of „sectarian,” „popular,” or even „official,” religion for describing the vitality of lived religion. In response, I offer the term „vernacular religion ” which will be explained and assessed as a new approach in the search for understanding of any given community of believers and their various categories of religious belief. The relation of the study of vernacular religion to the Philadelphia Dignity community will be discussed through an examination of its history and developments, of the negotiated beliefs of its members, and its reactions to the institutional church, and to the AIDS crisis.