Puritan Ideology Research Articles

Critical Analysis of Shalih Ibn Fauzan’s Tauhid Materials on Three Modern Islamic Boarding Schools in Banten

This article aims to explore Puritan ideology in modern Islamic boarding schools by using monotheism material by Shalih ibn Fauzan as teaching material and educational model. Analytical descriptive qualitative research method with research objects at three Khalafi/modern Islamic boarding schools, including the Darunna'im Modern Islamic Boarding School, LaTansa modern cottage, and Darel Azhar's modern cottage. Through document collection techniques, observation, and interviews. The analysis techniques include data reduction, data display, inference, and verification. The research results show that there is a Puritan ideology in Islamic boarding schools. There are at least three typologies of purification: (1) Islamic boarding schools in the Radical Puritan typology, (2) Islamic boarding schools with a modernist Puritan typology, and (3) adherents of accommodationism. Shalih ibn Fauzan's opinion regarding other assumptions regarding the Islamic boarding school typology in the Radical Puritan typology can be seen from the way Padang responds to several religious issues that exist in society. Modernist Puritans can be used as a reference in responding to developments and phenomena that occur in non-rigid societies. Meanwhile, the accommodationist Puritan group is more adaptable and adaptable in responding to various religious traditions. Tauhid education must be comprehensive, including tauhîd rubûbiyah, ulûhiyah, and asmâ' and shifât, because it will form a Muslim character who loves the science of Kauni as has been practiced in the three Islamic boarding schools.

The Puritan Ideology of Mobility: Corporatism, the Politics of Place and the Founding of New England Towns before 1650 by Scott McDermott (review)

The Puritan Ideology of Mobility: Corporatism, the Politics of Place and the Founding of New England Towns before 1650 by Scott McDermott (review)

TAFSIR AT-TANWIR MUHAMMADIYAH DALAM SOROTAN (Telaah Otoritas Hingga Intertekstualitas Tafsir)

This paper reviews Tafsir at-Tanwir (2015) written by the Tarjih dan Tajdid Pimpinan Pusat Muhammadiyah. This research focuses on behind the scenes writing Tafsir at-Tanwir. Besides, it also examines the idea of progressing Qur’anic interpretation, in the form of direction and importance of interpretation, systematic and technical interpretation, and sources of reference of interpretation. This type of research is library research by relying on Tafsir at-Tanwir as primary data and other literature as secondary sources. Content review using the descriptive-analysis method is supported by historical and hermeneutic approaches. Based on the analysis conducted in this study, several results were obtained: first, the authors of the interpretation are academics and activists of Muhammadiyah, they work at leading Islamic universities in Indonesia, it is very appropriate to call this interpretation as “academic interpretation”. This interpretation is not only written by men but also involves the role of women writers. The performance of the interpretations of each team of interpreters varies, some are individual and some are collective, at most interpret 29 verses and at least 1 verse. Secondly, the importance of writing Tafsir at-Tanwir is to mobilize the puritan ideology of Muhammadiyah. In addition, to create responsive interpretations, generate dynamics, and contain the ethos of Muhammadiyah, in the form of an ethos of worship, economic, social, and science. Writing interpretation is very systematic. As a progressive interpretation of the Qur’an, Tafsir at-Tanwir also dares to refer to Arabic and English references, but unfortunately, some still refer to translated books.

Gerakan Puritanisme Persatuan Islam di Kepulauan Sapeken-Sumenep Madura, 1972-2016

<p>This study focuses on the discussion of puritanisme movement in Sapeken islands Sumenep-Madura. As it is known that the area of Madura is a very loyal tradisional Islamic support base. But especially in the Sapeken islands, the puritanical Islamic can actually thrive. The purpose of this study is to know the process of development of the puritanitanism movement (Persis). This study also attempts to answer the question of why puritanical islamic is capable of developing in the Sapeken islands. Using the protestant ethic of Max Weber, it can be seen that the entry of the puritanism movement (Persis) is base on the socio-religious conditions of society which are still considered far from the pure Islamic teachings. Therefore (Persis) perform purification of tradisional Islamic traditions and lokal art that still contains elements of <em>takhayul, bid`ah dan khurafat, </em>with the aim of returing the ummah to the teachings of the qur`an and sunnah. Throgh education institutions, Persis instilling a puritan ideology to the people, in addition, Persis in the Sapeken islands became more dominant religious organization, evident from the development of more rapid educational institutions due to the high work ethic of puritan muslims (Persis).</p>

The Ideology of Puritanism in John Milton’s Paradise Lost

John Milton can be considered one of the key figures who was not satisfied with the dominant religion and struggled to intensify the essence of Protestantism in form of Puritanism. Through a minute analysis of John Milton’s Paradise Lost and the religious context he lived in, his Puritan ideology in his masterpiece can be traced. It is believed that there are a number of puritan elements embedded in book IX of Paradise Lost. Therefore, the authors try to reveal, enumerate and explain these elements. In doing so, Louis Althusser’s symptomatic reading of ideology will be applied as a background theory so as to justify the main idea of the study. Moreover, the will show how book IX of Paradise Lost can be viewed as the epitome of misogyny; so it makes an effort to nullify McColley’s claim regarding Milton’s equality of sexes.

Europe's New Identity: The Refugee Crisis and the Rise of Nationalism.

Europe's New Identity: The Refugee Crisis and the Rise of Nationalism.

Pesantren dan Islam Puritan: Pelembagaan Tajdid Keagamaan di Lembaga Pendidikan Islam

In the 18th century, the leaders of Muslim reformers focused their movement to break the internal rigidity in the form of tauh}id purification against the dominance of schools and heretical eradication which commonly called the religious purification (tajdid al-fikr al-Islâmi). Therefore, at the end of the 19th century popping figures reformer (mujadid) which called on Muslims to take modern civilization that support progress in the sense of rationalization and technical. At that time also, a wave of renewal of thought emerged in Indonesia as echoed by Ahmad Dahlan, Sheikh Ahmad Soorkati, KH. Zamzam, etc. Movement purification of Islam in Indonesia is implemented with the establishment of educational institutions such as pesantren and formal schools, as the form and attempt to inherit and maintain ideological purists like Pondok Modern Muhammadiyah Paciran, Lamongan; Pesantren al-Ishlah Sendangagung, Paciran Lamongan; Pesantren al-Islam Tenggulun, Lamongan Solokuro; Pesantren Maskumambang, Dukun Gresik; and Pesantren Persis in Pasuruan Bangil. These five pesantrens have been selected as the research because that had been considered to represent the ideological purists in Indonesia and some organizations and institutions that embrace the puritan ideology. This paper will discuss the topic of pesantren and Puritan Islamic from the standpoint of its history and dynamics, relation with tajdid, and renewal of existing typologies in boarding schools, as well as how tajdid be implemented in boarding institutions.

Revolutionary Puritanism in Anglo-American Perspective

This essay is concerned primarily with the civil implications of Puritan ideology. Thus it explores the use made of the Bible by some of those who came to challenge the Crown from the sixteenth century onwards. A major theme is the political interpretation of “Christian liberty” and in particular the radical understanding of Galatians 5:1. Willingness to fight Charles I on such grounds first manifested itself in Massachusetts, followed by Scotland and then England. But, in the event, it was mainly Anglo-American Puritanism that helped to spawn republicanism. Moreover, this way of arguing survived the Stuart restoration in 1660 and continued to inform political thinking until at least the end of the eighteenth century.

Model Tafsir Al-Qur’ān MTA (Majelis Tafsir Al-Qur’ān) di antara Tafsir dan Ideologi

This article deals with the Qur’ānic interpretation offered by Majelis Tafsir Al-Qur’ān (MTA). It tries to answer several questions: to what extent MTA has interpreted the Qur’ān, how it fits (or does not fit) with its ambitious claim that it does not offer any kind of Qur’ānic interpretation, and how this interpretation demonstrates the development of MTA’s thought in understanding the Qur’ān. This article reaches the conclusion that, although MTA claims not to interpret the Qur’ān, in fact it has made such a certain degree of interpretation of the Qur’ān. Its puritan ideology seems to have played a considerable role in colouring its Qur’ānic understanding. As a result, the claim that it does not interpret the Qur’ānis not reliable and even tendentious. DOI: 10.15408/ref.v13i2.896

THE PURITAN PARADIGM OF ENGLISH POLITICS, 1558–1642

ABSTRACTTraditionally puritanism has been treated as a religious phenomenon that only impinged on the world of that ‘secular’ politics to a limited extent and mainly in relation to church reform. Such an approach, however, is to employ a misleadingly narrow definition which ignores the existence of a much more all-embracing puritan political vision traceable from the mid-sixteenth century. First clearly articulated by some of the Marian exiles, this way of thinking interpreted the Bible as a manifesto against tyranny whether in church or state. Under the successive regimes of Elizabeth I, James I, and Charles I, puritans can be found who continued to judge the actions of government by the same biblical criterion, which also helps to explain among other things their prominence in opposing unparliamentary taxation. Puritan ideology itself was transmitted down the generations partly via a complex of family alliances, underpinned by teaching and preaching, and this in turn provided a basis for political organization. Moreover, the undiminished radical potential of puritanism is evident from responses to the assassination of Buckingham in 1628. Given these antecedents the subsequent resort to Civil War appears less surprising than historians often claim.

Young Goodman Brown: The close lane

This study aims to present 'Young Goodman Brown' by Nathaniel Hawthorne as a satire of Puritanism as a prejudiced and intolerable system of belief reflected in the character of Brown who is seen as the incarnation of Puritanism which sees all non- conformists as sinners. Being the incarnation of the Puritan ideology, “Brown is not just one Salem citizen of the late seventeenth century, but rather seems to typify…in a sense every [Puritan]”. Brown is the spokes-person and the mouth-piece of all Puritans whose words, actions, and interactions with other characters and the setting gradually unfold the Puritan ideology into a full-fledged system of belief. In trying to establish my outlook of Puritanism, I have been basically guided by Nathaniel Hawthorne’s disapproval of Puritanism as being particularly biased and discriminative against all non-conformists. Other signals including Hawthorne's knowledge of his Puritan ancestors have formed the basis of the study. Moreover, Brown's intolerance and his hesitation to follow up the journey on many occasions on the account of what he saw on the journey and his determination at the end of the story of the hypocrisy of the minister in so far as belief is concerned have helped to establish my argument. All this and more support the idea that Brown is as an embodiment of Puritanism which always tends to repeal the other. I have too seen in the setting a continuous revealer of the personality of Brown. The journey through the forest deepens the conflict within his mind leading him unexpectedly to be a stern believer in God. Therefore, I have used the traditional approach to investigate Hawthorne’s experience with Puritanism by analyzing Brown’s religious conflicts and finally his unyielding stand on Puritanism. The study also shows how the non-acceptance of the other is a reflection of a bigoted belief that tends to reject others in advance on the basis of belief. This further shows how this idea of pre-judging others is related to Brown's close attachment both to his Puritan ancestors and finally to Puritanism which are responsible for Brown’s one-way progress to the close lane. To highlight the theme of the story which goes as follows, Puritanism never gives up nor allows its followers to be lenient in favor of assimilating non-conformists, the study discusses some main elements of the story such as the setting, the plot, and symbolism which work together towards showing the work as a satire. The study also sheds light on Brown's most critical moment, the moment when he leaped out of belief. However, the study means to assert that Brown's slip out of belief is only a slip out of consciousness resulting from Brown's losing balance at a moment of great mental deliriousness which immediately shows a firmer retrieval to his previous state of belief. As the study asserts, Puritanism for Brown is a matter of destiny and any deviation from Puritanism is not likely. As “Thomas E. Connolly, has remarked that Goodman Brown has not lost his faith; he has found it.”. Key words: Prejudiced, intolerable, Puritanism, incarnation, belief, deviation, hesitation, retrieval

Ignoramus, The Woman Turned Bully , and Restoration Satire on the Common Lawyer

The premiere of George Ruggle’s Latin play Ignoramus in 1615 proved to be the first step in a long history of revivals, translations, and adaptations that reached its zenith in the early decades of the Restoration. Much of its success is owed to its timely participation in the politico-legal debates held between Royalists and parliamentarians throughout the first half of the century. The renewed interest in Ignoramus in the Restoration confirmed the permanence of its political significance. This essay focuses on the influence that Ruggle’s play exerted on the anonymus comedy The Woman Turned Bully , which premiered and was printed in 1675, and analyzes how the figure of the Ignoramus lawyer was criticized by foregrounding the threats that the alliance between common law and Puritan ideology could still pose in Restoration society.

The impact of Puritan ideology on aspects of project management

This paper examines the impact of Puritan ideology on various aspects of project management. By using a memetic approach to project management research, this paper traces the development of the ethos or spirit of project management from its Puritan origins. It argues that contrary to traditional thinking, project management has developed against a background of Puritan elements (memes) that are favourable to the development of capitalism. Moreover, it is suggested that these religious origins continue to impact in a conservative way on how the project management discipline evolves; limiting its development, oversimplifying the process of managing people, and consequentially thwarting nonconformists.

Mary Rowlandson and the Removes of Writing

The significance of a text unfolds differently as it removes across time. This difference seems particularly noticeable in Mary Rowlandson's The Sovereignty and Goodness of God, 1 a work that has long been considered a core text in American literary studies. Its status firml y established, Rowlandson 's text has evoked a range of critical responses. In a 1973 article, David Minter comments on how Rowlandson 's captivity account successfully synthesizes private emotions and Puritan ideology. In the 1990s, however, critical analyses informed by gender studies and cultural theory generated another kind of interpretation of Rowlandson's narrative. For example, Mitchell Robert Breitwieser examines Rowlandson 's break with Puritan doctrine and the discrepancy between her religious beliefs and her traumatized condition. Tara Fitzpatrick explores the contradiction between Rowlandson's sense of Puritan election and her cultural adaptation to Indian ways during captivity. Michelle Burnham pays particular attention to the rhetoric of American exceptionalism and how Rowlandson's text offers an intercultural account that reveals the mascu-

Civic Portraiture and Political Culture in English Provincial Towns, ca. 1560–1640

In recent years the investigation of urban political culture prior to the Civil War has benefited greatly from three historiographical initiatives, all of them suggesting in one way or another the importance of interdisciplinary approaches to the subject. Though it deals with a later period, the work of Peter Borsay and others on what he has labeled “The English Urban Renaissance” has fleshed out a wide variety of cultural forms, verbal and nonverbal, and documented their development in the urban milieu. These studies have implicitly raised the question of antecedents from the pre-Civil War period and have suggested some possible lines of development. Yet by viewing urban culture as largely developing out of the cultural and social demands of the landed classes, rather than from concerns which were indigenously urban, and by not specifically connecting culture with politics to begin with, this work remains limited in its influence on the investigation of the earlier period.A second tradition has emphasized the importance of Protestant, and especially Puritan, ideology in urban political culture before the Civil War. Such scholars as Paul Seaver, Patrick Collinson, and David Underdown have illuminated the force of those religious and moral concerns on the governing process and have explored such cultural forms as the sermon and the lecture as part of this effort. Their approach has been more explicitly political, and—even if the objective is often to assess the role of Puritan ideology in English politics leading up to the Civil War—it has still told us a great deal about the politics and culture of towns themselves in this period.

Festive Drama: Papers from the Sixth Triennial Colloquium of the International Society for the Study of Medieval Theatre, Lancaster, 13-19 July, 1989

Some approaches to dramatic festivity, especially processions, Meg Twycross Households and fraternities: festive drama at Christmas in aristocratic households, Peter H. Greenfield Christmas at the inns of court, Olga Horner rituals of exclusion - feasts and plays of the English religious fraternities, Sheila Lindenbaum festive profit and ideological production - Le Jeu de Saint Nicolas, Claire Sponsler. Religious processions and plays: Palm Sunday prophets, Mary Erler masks in the medieval penninsula theatre, Ronald E. Surtz Holy Week performances of the passion in Spain - connections with medieval European drama, Rafael Portillo and Manuel J. Gomez Lara the festa d'elx - civic devotion, display and identity, Pamela M. King The Auto Da Fe as medival drama. Secular processions and shows: forms and their uses - the Antwerp Ommegangen 1550-1700, John Cartwright Chester's Midsummer show - creation and adaption The Wells show of 1607, James Stokes. Shrovetide and carnival - farce and fastnachtspeil: the bishop of fools and his feasts in Lille, Alan E. Knight battles and bottles - Shrovetide performances in the low countries c1350-c1550, Marjoke de Roos why a peasant is taught how to shoot: - rhetoricians, militiamen and a late medieval Dutch farce, Femke Kramer mankind - and English Fastnachtspeil?, Tom Pettitt two carnival plays from late-medieval Denmark, Leif Sondergaard analyzing French farce and Dutch pre-Renaissance comic drama Wim Husken Fastnachtspeil et recit bref - L'Interference de deux genres litteraires en Allemagne aux 15e et 16e siecles, Jean-Marc Pastre. Folk customs and characters: Hocktide - a reasessment of a popular pre-reformation drama, Sally-Beth MacLean Slawpase from the Myln-Whele - seeing between the lines, Malcolm Jones the medieval English and French Shepherd's plays, Christine Richardson The old Czech apothecary as clown and symbol, Jarmilla F. Veltrusky. Epilogue: carnival's end - puritan ideology and the decline of English provincial theatre, John Coldewey.

"Arguments of Pearl": Dickinson's Response to Puritan Semiology

"Arguments of Pearl":Dickinson's Response to Puritan Semiology Joanna Yin (bio) In reading Dickinson it is helpful to consider the strategies she uses to challenge the Calvinist sign system embedded so deeply in her nineteenth-century culture.1 John Calvin's Institutes of the Christian Religion (1536-1559) encodes and interprets Reformation theology, which includes a gender hierarchy signifying Christ as the head of man and man as the head of woman. In this way Puritan ideology interpellates women as subordinate to men.2 Louis Althusser defines the term interpellation, in his classic essay "Ideology and Ideological State Apparatuses," as calling a person into being by assigning a role within a culture's dominant ideology. The Puritan theocracy naturalizes this process of role assignment through the concept of calling, which is work that serves God on earth and so prepares the believer for eternal life. While men could engage in various worldly callings, women were called only to the role of submissive wife. Puritans base their attitude toward women on Calvin's selection of Biblical texts ascribed to the apostle Paul, who declares that "the head of every man is Christ; and the head of the woman is the man" (1 Cor. 11:3). Paul commands, "Wives, submit yourselves to your husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the Church: [End Page 65] and he is the saviour of the body" (Eph. 5:22-23). Paul also uses a mirror metaphor to express gender hierarchy: "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man" (1 Cor. 11:7). As a part of this subordination of woman-as-body to man-as-spirit, Paul orders women to be silent: "Let your women keep silence in the churches; for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law" (1 Cor. 14:34; also 1 Tim. 2:11-14). All Puritan dichotomizing, but particularly that of the "elect" predestined for heaven and the "damned" predestined for hell, assumes the parallel dichotomy, dominant-man/subordinate-woman. Thus the text of Puritan culture inscribes the necessity of subordination on every woman. Yet Dickinson uses genealogical strategies to question a sign system that constructs meaning and so has the encoded power to assign such roles. I use the term genealogy as do Nietzsche in On the Genealogy of Morals and Foucault in The Archaeology of Knowledge and The Order of Things: An Archaelogy of the Human Sciences, as an investigation of the foundation of "truth" that uncovers layer after layer of groundless meanings imposed by some group who had power at some time in the past. Nietzsche's excavations, as an example, reveal that there are no moral laws but only interpretations of moral phenomena. By questioning whether words have the meanings naturalized by the genealogy of their signifying system, the self-examining semiological system that is poetry can challenge a construct in which signs refer only to other signs and not to a ground of "truth." Puritanism, which privileges the words of the Bible and words that interpret the Bible, is especially vulnerable to verbal examination. Emily Dickinson's nineteenth-century Amherst was a conservative pocket of two-hundred-year-old Puritan culture. The Dickinson family of Amherst clung, like the Salem Hawthornes, with "oyster-like tenacity" to "the spot where . . . successive generations have been imbedded" (The Scarlet Letter, "The Custom-House" 10). Dickinson had properly Puritan parents in her authoritarian father and submissive mother. In response to a sign system that interpellated women as subordinate to men, Dickinson sometimes uses strategies that question, fragment, and even dismantle this verbal construct. These genealogical strategies probe Puritan doctrine at its ground level, which is the concept of a powerful and loving male god who rewards submission—both of humans to God and women to men—with eternal happiness after death. [End Page 66] She reveals this foundation to be, as Foucault describes an excavated sign system, "a thing of...

The Long Argument: English Puritanism and the Shaping of New England Culture, 1570-1700.

In this wide-ranging study Stephen Foster explores Puritanism in England and America from its roots in the Elizabethan era to the end of the seventeenth century. Focusing on Puritanism as a cultural and political phenomenon as well as a religious movement, Foster addresses parallel developments on both sides of the Atlantic and firmly embeds New England Puritanism within its English context. He provides not only an elaborate critque of current interpretations of Puritan ideology but also an original and insightful portrayal of its dynamism. According to Foster, Puritanism represented a loose and incomplete alliance of progressive Protestants, lay and clerical, aristocratic and humble, who never decided whether they were the vanguard or the remnant. Indeed, in Foster's analysis, changes in New England Puritanism after the first decades of settlement did not indicate secularization and decline but instead were part of a pattern of change, conflict, and accomodation that had begun in England. He views the Puritans' own claims of declension as partisan propositions in an internal controversy as old as the Puritan movement itself. The result of these stresses and adaptations, he argues, was continued vitality in American Puritanism during the second half of the seventeenth century. Foster draws insights from a broad range of souces in England and America, including sermons, diaries, spiritual autobiographies, and colony, town, and court records. Moreover, his presentation of the history of the English and American Puritan movements in tandem brings out the fatal flaws of the former as well as the modest but essential strengths of the latter. |Despite almost four centuries of black independent self-help enterprises, the agency of African Americans in attempting to forge their own economic liberation through business activities and entrepreneurship has remained noticeably absent from the historical record. Juliet Walker's award-winning book is the only source that provides a detailed study of the continuity, diversity, and multiplicity of independent self-help economic activities among African Americans. This new, updated edition divides the original work into two volumes. This first volume covers African American business history through the end of the Civil War and features the first comprehensive account of black business during the Civil War.

The New England Renaissance and American Literary Ethnocentrism

Just as patriot orators invoked the spirit of Puritanism in their remonstrances against British tyranny, just as the nineteenth-century cult of Pilgrimism taught all America to look back upon the Pilgrim fathers as everyone's fathers, so modern American intellectual history has proclaimed the Puritan origins of the American way. The result has been a scholarly upsurge, during the past half-century, of “Puritan legacy” studies, of which Perry Miller was the prime mover and Sacvan Bercovitch is the leading contemporary theorist. So far as the interpretation of literary history is concerned, these studies have given a new authority and depth to the old New England-centered map of American literary tradition first drawn up by the Yankee-oriented genteel intellectual establishment of the late nineteenth century that presided over the literary institutions whose prestige had been built upon the reputation of the perpetrators of the antebellum New England Renaissance. The old-fashioned interpretation of American literary history and the new-fashioned interpretation of American civil religion as a nationalized version of Puritan ideology have combined to create a strong presumption, at least for specialists in New England Romantic literature, that theirs was the key formative moment in American literary history as a whole.

The Great Care of Godly Parents: Early Childhood in Puritan New England

The history of early childhood in premodern America remains to be written. While interest in early American childhood has remained high since the 1960s, most of it has been focused on older children-particularly adolescents. The lack of historical attention paid to young children is unfortunate because efforts on behalf of the young child by their families, churches, and schools can provide us with useful insights not only about the child but also about the dynamics of these institutions in the socialization of the young. This chapter will focus on three aspects of the young Puritan child in the seventeenth and eighteenth centuries.1 First, we will analyze Puritan ideology and how it may have influenced attitudes toward childrenespecially how views of infant damnation and of the child's will may have affected the responses of adults. Second, we will investigate whether Puritans really saw young children as distinct and different from others or