Revival Movement Research Articles

Life cycle of Greko

The text has been written in honour of the memory of Domenico Nucera of Gallicianò, who was known as Milinari (the miller) and to emphasize the key role of his generation for the Greko language and culture revitalization movement. Milinari was an extraordinary figure and at the same time a crucial factor for the preservation and revitalization of the Greko language and culture. His life reflects the plight of many members in the Greco community in Greko-speaking Calabria, Italy. Although he was not an official activist, he collaborated with all organizations and groups whose goal has been preservation and revitalisation of the Greco heritage in South Calabria. His recent activities were connected to the summer school of Greko language and culture and its 8th edition, which took place in Bova Marina on August 1-7, 2022, was dedicated to his memory.

From the Village to the Táncház: The Revival Metamorphosis of a Peasant Flute Player

AbstractDuring an inevitable rural-to-urban conforming process, the Hungarian revival movement, known as táncházmozgalom, has left marks of change on the knowledge of tradition bearers, which is the very source and condition of its existence. The aim of preserving original cultural frames of music and dance in its new environment was obvious, and still active village musicians and dancers have been respected (or even idolized) as the protagonists of the movement from the onset. Still, their original social roles as well as the status and function of their knowledge have been misinterpreted in multiple cases. Despite deliberate attempts to maintain authenticity, the result is a brand-new milieu with new musical phenomena, differing greatly from the original forms of musical tradition. The case study presented here concerns one of the last living Hungarian peasant musicians, András Hodorog. He and his unique technique of playing the furulya (flute) are highly regarded in the movement. After nearly two decades of recording, learning, and researching Hodorog's flute technique, comparatively monitoring changes in his instrumental style and repertoire, I have discovered that certain aspects of his musical profile would not have evolved without the impact and demands of the Hungarian revival movement.

Pandit Srinivasa Narayana Iyengar: A pioneer who revived Ayurveda in the Tamil region and advocated for the combined recognition of Ayurveda and Siddha

Abstract The study explores the life and multifaceted contributions of Pandit Srinivasa Narayana Iyengar, a key figure in the revival movement of Ayurveda during Colonial India. Iyengar dedicated his life to the practice of Ayurveda, emphasizing charitable services and contributing to the propagation of Ayurvedic principles. The monthly Ayurvedic medical journal, Vaidya Chandrika, initiated by him, helped in fostering communication between Sanskrit and Tamil-speaking physicians. Other noteworthy endeavors include establishing dispensaries, raw drug stores, and pharmacies for manufacturing medicines. In addition to his active involvement in sociopolitical spheres, Iyengar resisted Western medical dominance, opposing the linguistic and regional divisions within Ayurveda and Siddha. His principles emphasized scientific thinking, observation, and public awareness for the revival of Ayurveda. This article aims to shed light on the invaluable contributions of Pandit S. Narayana Iyengar in professionalizing Ayurvedic practice and encouraging an integrated medical system in Tamil Nadu during a crucial period in history.

Rebranding God: The Jewish Revival Movement between Homeland and Diaspora

Against the gloomy forecast of “The Vanishing Diaspora”, the end of the second millennium saw the global emergence of a dazzling array of Jewish cultural initiatives, institutional modalities, and individual practices. These “Jewish Revival” and “Jewish Renewal” projects are led by Jewish NGOs and philanthropic organizations, the Orthodox Teshuva (return to the fold) movement and its well-known emissary Chabad-Lubavitch Hasidism, and alternative cultural initiatives that promote what can be termed “lifestyle Judaism”. This range between institutionalized revival movements and ephemeral event-driven projects circumscribes a diverse space of creative agency. Indeed, the trope of a “Jewish Renaissance” has become both a descriptive category of an increasingly popular and scholarly discourse across the globe, and a prescriptive model for social action. This article explores the global transformations of contemporary Jewishness, which give renewed meaning to identity, tradition, and politics in our post-secular world in two different sociopolitical contexts. Drawing on long-term ethnographic research, we interrogate the relations between “diaspora” and “homeland” by analyzing two case studies: the Jewish revival movement in Budapest, Hungary, and the Jewish renewal initiatives in Israel. While the first instantiates a diasporic movement anchored in a post-denominational and post-secular attempt to reclaim Jewish tradition for a new generation of Jew-llennials (Millennial Jews), the second group operates against the Orthodox hegemony of the institutional Rabbinate by revisiting religious ritual and textual study. By proposing new cultural repertoires, these movements highlight the dialectic exchange between center and periphery. The ethnography of religious revival decenters the Israeli Orthodoxy as “the homeland” and positions the diaspora at the core of a network of cultural creativity and renewal, while remaining in constant dialog with Israel and other diasporic communities.

Islamic Socialism and Communist Socialism: A Review of Comparative Analytical Studies

The paper reviews studies that compare Communist Socialism and Islamic Socialism to explore how Islamic Socialism is a viable alternative to both Communism and Capitalism. It investigates the shortcomings of Capitalism, which caused the emergence of the idea of socialism. The paper also discusses the strong endorsement of Islamic Socialism by prominent Muslim scholars to inspire confidence in its legitimacy. The analysis reveals that Islamic revival movements that arose during the era of Western political domination emphasized values shared by Islam and the rest of the world and initiated the concept of Islamic Socialism. The principles of Socialism, such as the government’s ownership of productive units and the establishment of social welfare programs, align with Islamic teachings on social justice. In Islam, Zakat serves as a form of funding for welfare programs and social services, reflecting the religion's compassion and concern for the poor.

A Study on Pentecostal Worship in the Azusa Street Revival Movement: Focusing on Worship Leadership

A Study on Pentecostal Worship in the Azusa Street Revival Movement: Focusing on Worship Leadership

"Insurgent Indigeneity": A New Threshold of Indigenous Politics

Abstract: Celebrating Indigenous zones and movements of revival and "resurgence" has become a dominant frame of sorts for Indigenous political theory. Emergent Indigenous political praxis in Hawai'i, led by certain grassroots groups and organizers, leads me to theorize a qualitatively and quantitatively different modality of Indigenous politics—what I offer as "insurgent Indigeneity." This essay traces a genealogy of resurgence paradigms, presenting a set of philosophical presuppositions that entail circumscriptions on Indigenous political horizons and praxis: namely, an inward focus and a dyadic politics of a friend-enemy distinction. Drawing from the emergent practices of Hawaiian insurgent Indigeneity, and the political schema of expanding hegemony in Antonio Gramsci's The Modern Prince , I theorize how actors build upon resurgence to strategically proliferate outward, building mass power in a complex field of forces and actors to pursue a wider horizon of change.

Tukutendereze: Contextualizing Salvation in Kigezi Sub-Region

Purpose: The purpose of this study was to contextualize the concept of salvation among the Anglican Christians in the Kigezi Sub-region. It takes time to investigate whether the salvation that Jesus offers is not enough in solving the Christians’ problems in the Kigezi sub-region and if the subjective theory of salvation that the East African revival movement espoused is relevant to the Bakiga Christians today. Methodology: The researcher employed qualitative research approach. This study was conducted in the geographical jurisdiction of Kigezi Sub-region in the present-day dioceses of Kigezi, North Kigezi, Kinkizi and Muhabura. These were the cradle of revival movement in 1930s. The population for this research was the Bakiga who are the adherents to the Anglican faith in Kigezi Sub-region. the researcher used the purposive sampling technique. The key respondents in total were 8 people who included the surviving members of 1930s and 1950s Revival movement in Kigezi Sub-region, the church leaders and ordinary Christians who are only adherents to Anglican faith. The researcher used the questionnaires and interview guides. The data was analyzed by the researcher in a descriptive way Findings: The study argues that Contextualization is central to any attempt to weave the gospel to cultures together. The context in which theology takes place shapes the form and influences the contents of the theology. All people, whether they realize it or not, are shaped by the culture in which they live. Culture even shapes a person’s reception of the Christian faith. This study asserts that no one ever meets universal Christianity in itself: we only ever meet Christianity in a local form and that means a historically, culturally conditioned form. The study concludes that there is nothing wrong in having local forms of Christianity if we remember that they are local. Unique Contribution to Theory, Practice and Policy: The study recommends that, when crisis strikes, believers should not deny the existence and potency of demonic spirits, but they should not yield to them. Instead, believers should affirm their radical commitment to the sovereign Lord. There is need for all Christians to address their cultural postulated reality of crises pastorally with seriousness, sensitivity, and respect.

Love and Emotions in Pietist Hymnography—From the Past to Us: Musical Examples

This study aims to analyze, through religious hymns in the German-speaking area from the early 18th century, the influence that the Pietist theological movement, starting from Philipp Jacob Spener’s Pia Desideria, had on the centralization of the self in the Protestant religious world, through the introduction of personal feelings of love towards God. On the one hand, the origins of Pietism can already be traced back to the late 16th century in areas affected by the radical reforms of the Anabaptists. On the other hand, it is from the late 17th century and throughout the 18th century that this theological and spiritual movement destabilized orthodox Lutheranism in some symbolic cities of Protestant Germany, such as Frankfurt am Main, Halle, and the Duchy of Westphalia, up to Moravia. The extensive publication of hymnals and musical compendia for the use of individuals, lay groups (collegia pietatis), faith communities, and churches denotes a fervor and a desire to preach their way of “practicing” spirituality, which greatly contrasts with both orthodox Lutheranism and the prevailing rationalism in the religious and philosophical sphere in Germany of the mid-18th century. For the first time since the Reformation, Lutheranism saw the use, in the theology of the preached and sung Word, of personal feelings and emotions that connect the individual with God, who is made an object of individual as well as collective worship. This was one of the most significant accusations that came from the University of Wittenberg against Pietism, namely the shift of theological and spiritual focus from the centrality of God to the centrality of the self, which manifests its faith through the most intimate emotions and feelings. Through the analysis of some examples taken from hymnographic and theological production, centered on the individual feelings of the believer, this article focuses on how this influenced the religious revival movements that would pervade England and the United States of America for more than two centuries (from the First Great Awakening in the late 18th century to the Pentecostal movements of the 20th century), with a spotlight on Italian hymnody during the Risorgimento.

청양 지역 백제부흥운동 연구

This study aims to investigate the Baekje Revival Movement in the Cheongyang area, drawing upon an understanding of its natural environment, archaeological findings, and literary sources. Upon examining archaeological data in the area, it was observed that ruins are distributed predominantly northwest and southeast of Cheongyang, with Mt. Chilgap-san at the center. Although traces of ruins date back to the Hanseong era, the focal period appears to be after relocation of the capital to south, particularly during the Sabi era. Notably, sites ranging from the late Baekje period to the Unified Silla period are discernible. Chapter 3 delves into the regional organization and connectivity of ancient Cheongyang, analyzing archaeological evidence alongside key locations such as Baekgok-ri and Gyebong Sanseong in Yeolgi-hyeon, Usanseong in Goryangburi-hyeon, and Banghan-ri Sanseong in Sasiryang-hyeon, as well as the mountain passes of Hanti, Machi and Yeodjae. It is suggested that Yeolgi-hyeon served as both a hinterland and satellite city to the capital, playing roles in production and defense, while Goryangburi-hyeon and Sashilang-hyeon maintained a close relationship, linking to the West Sea and Yeolgi-hyeon through the Hanti and Daechi pass in the Chaeryeong Mountains. Chapter 4 examines the Baekje Revival Movement in ancient Cheongyang. Historical sources refer to the area under the name of Dusiwonak during this movement, indicating early involvement in the revival efforts. Duryangyun-seong, previously designated as the Jeongsan area in Cheongyang, was reclassified as Iseong-ri, Iseo-myeon, Wanju-gun, Jeollabuk-do, amid considerations linked to Old Sabi-seong. In the early stages of the revival movement, the revivalist forces moved from Imjon-seong, following the Muhan-cheon River to Sasiryang-hyeon and Goryangburi-hyeon. Subsequently, they would have pressed upon the Ungjin-Sabi area through Yeolgi-hyeon, traversing beyond Hanti and Daechi. Recognizing the significance of the Cheongyang area in the Baekje Revival Movement, various activities were undertaken to reclaim its historical importance, leading to the misplacement of Duryangyun-seong and others to Cheongyang. This importance ultimately resulted in the establishment of ‘Goryangburi-jeong’ as the second of ten jeong in the Cheongyang area following the Three Kingdoms’ reunification.

Transcendence of caste ideology in the realm of spirits and Muslim faith healers of Malabar: social contexts, meanings and religious rituals in contemporary Kerala

ABSTRACT Scholarship on faith healing and spirit-possession often overlookssignificant influence of caste and its diverse expressions.Through ethnographic study, we explore how Muslim faith healers in Kerala’s Malabar region integrate caste notions into healing practices, and also normalizing them as an effective strategy for healing. Caste’s role in healing rituals and at faith healing sites is located within the context of lived Islam, lacking ritual legitimacy from institutional religion. This prompts us to consider how caste ideology extends beyond human material conditions into the spiritual realm, notably on sites of healing, with long-term implications on the political Islam in the region. It further explores how the caste has been altered temporarily on healing sites in terms of categories of spirits, types of healers, social categories of possessed people and how political Islam have approached caste and faith healing in the context of reformist and revivalist movement in the region.

Exploring the History of Islamic Revivalism in Modern Sri Lanka

This research seeks to revisit the history of Islamic Revivalism in Modern Sri Lanka highlighting the contribution of Muslims in various phases using several approaches. The objective of this paper is to explore the history of Islamic Revivalism in the context of the three primary methods adopted by Muslim intellectuals, namely, the individual approach, social movement approach, and academic institutional approach. This study uses historical, descriptive, and analytical methods. The focus of discussion in this work is on Muslims in Sri Lanka emphasizing their individual and social movements, as well as academic institutional approaches to Islamic Revivalism. This work concludes that the revivalist movement among Muslims had a great influence on Sri Lanka’s community’s spiritual, social, governmental, and educational domains.

In Defense of Rationality: Mahmud Yunus’ Interpretation of The Qur'an on Religious Tolerance

This article aims to explore the concept of religious tolerance according to Mahmud Yunus as presented in his work, Tafsir Qur’an Karim. This research is crucial for examining how Yunus rationalizes the concept of religious tolerance in his interpretation of Qur’anic verses. Mahmud Yunus’s interpretation in Tafsir Qur’an Karim is significance for understanding religious tolerance by integrating theological values with a rational approach, which is particularly relevant in a pluralistic society. Based on this premise, the article addresses two research questions: first, how does Mahmud Yunus interpret verses related to religious tolerance in Tafsir Qur’an Karim? Second, what form of rationality does Mahmud Yunus employ in his understanding of religious tolerance in Tafsir Qur’an Karim? This research employs a qualitative methodology, utilizing both primary and secondary sources. Content analysis is used to examine these sources. The findings of this study reveal that Mahmud Yunus considers religious tolerance to be integral part of Islamic teachings as explained in the Qur’an. Additionally, Yunus asserts that the practice of religious teachings by Muslims should be based on critical values and religious texts. Undoubtedly, Mahmud Yunus’s interpretation is influenced by his educational and socio-historical background, particularly the Islamic revival movement in Minangkabau.

Islamic Revivalism in Post-normal Times: the Obstruction of More Disenchantment of Islam Throughout Ziauddin Sardar’s Whitewashed Approach Towards Evolution of Integration from Islamization of Knowledge in Higher Education of Muslim Societies

In post-normal times along with the advent of Artificial Intelligence (AI), human society around the world is often considered in the state of contradictory, complex, and chaotic in nature. For Ziauddin Sardar, Muslim societies are living within post-normal times now. Muslims need to deal with so many complex problems of societies. As world citizens, Muslims must contribute to face challenges with all the people of the world hand in hand. Islamic teaching of Unity and Universal brotherhood needs to be implemented when facing all the post-normal challenges. Ziauddin Sardar comes up with the solution to reform in higher educational institutions in Muslim societies. The revivalist movement in higher education in Muslim societies is called ‘Integration of Knowledge’ which is alternative Islamic Revivalism in replace of ‘Islamization of Knowledge’. In the age of Globalization, Sardar urges Muslims to abandon Islamization agenda which is ‘US vs Them’ as Huntington emphasized being the representative of West. Instead, Sardar calls Muslims to embrace Integration of Knowledge agenda as a Cosmopolitan way of Islamic Revivalism. He proposes debate and discussion culture in higher education with all categories of people. This article uses qualitative methodology in which content analysis is adopted. This research finds that Sardar’s approach of Integration of knowledge is effective and beneficial to work with different background of people. However, the more disenchantment of Islam through evolution of Integration from Islamization is visible in Sardar’s approach for higher educational institution in Muslim societies

Hakka Blues and Jazz: The Inspiration of Black Music in the Hakka Taiwanese Musical Revitalization Movement in Postdictatorial Taiwan

Abstract: This article discusses the influence of African American blues and jazz on the Hakka Taiwanese musical revitalization movement since the late 1990s. Case studies examine the discourse and materialization of two types of musical fusion, namely Hakka blues and Hakka jazz, by Sanguetai (1997–2007) and Sanguetaihousheng (2008– present). Their performances express appreciation for Black music and advance diversity and inclusion in Taiwan; furthermore, they allow the musicians to articulate their resistance against the status quo and elevate the social status of sango . Black music has a decisive position in the development of neotraditional Hakka Taiwanese music .

Indigenous Language Revitalization Movements: Resistance Against Colonial Linguistic Domination

Indigenous communities worldwide have confronted the persistent threat of cultural assimilation and linguistic erasure as a result of colonial dominance. In response, robust language revitalization movements have emerged as acts of resistance, seeking to reclaim indigenous languages and safeguard cultural heritage. Led by indigenous intellectuals, educators, and activists, these movements encompass diverse initiatives, including the establishment of community-based language schools, advocacy for language rights, and cultural resurgence endeavors. By contesting colonial language ideologies and fostering intergenerational connections, indigenous communities reaffirm their linguistic autonomy and cultural sovereignty. This paper critically examines the significance of indigenous-led language revitalization movements in preserving linguistic diversity, challenging entrenched colonial legacies, and affirming indigenous rights to linguistic and cultural self-determination. Through an exploration of these movements, this study contributes to a deeper understanding of the resilience and agency of indigenous peoples in the face of historical oppression and ongoing struggles for cultural survival and revitalization.

The National Language and History Revival Movement in SSR Moldova at the Time of the Perestroika

As some of those involved in the movement for the revival of the national dignity during the late 1980s are still active on the political arena, a complete and unbiased analysis of the phenomenon is impossible. Only those who had been successful in the 1990s were to be recognized as public figures later on and were to be also included in historical accounts, whereas everybody else was ignored and forgotten. This article explores the profiles of those humanities and sciences professionals who, as part of a diverse group of advocates, initiated and contributed in earnest to the revival of national identity in ssr Moldova. It all started in the early days of Perestroika1, on the 10th of May 1987, when the Sovetskaya Moldavia newspaper published an article by Leonid Bulmaga and Ion Țurcanu. They were asking for a revision of some rarely or never mentioned periods of the ssr Moldova history as well as the rewriting and publication of a national handbook of history. Except for some reactions in July 1987, there was no follow-up to this initiative. Only in September 1988 a group of sixty-six intellectuals signed a letter of appeal for the revival of the Moldovan language, which is identical to the Romanian language. Very few of them were to draw any material profit from the disintegration of the ussr, which was to occur after a few years. Most of them faded into anonymity after 1991. One of them is Vlad Pohilă, a linguist with high professional and moral standards. In 1989 he had edited and published the first issues of the “Glasul” [The Voice] newspaper, which used Latin characters instead of the Russian alphabet imposed by ussr during World War Two. This article focuses on the extended group of advocates to which Vlad Pohilă belonged, a movement whose mission was to reinstate the Moldovan language and to recuperate those periods in national history which had been ignored in the post-war period.

The Scientist, the Therapist, and the Conspiracy Theorist: Three Responses to the COVID-19 Pandemic Within the Ultra-orthodox Jewish Revival Movement in Israel.

This article examines the responses of three rabbis to the Coronavirus (COVID-19) pandemic in Israel and the distinctive approach and strategy expressed by each of them: (1) rational-scientific, (2) emotional support, (3) resistance and distrust. The first two rabbis maintain that they trust the medical institutions and the government, whereas the third rabbi evinces distrust, expressed through conspiracy theories. These different approaches can be explained by their dispositions prior to the pandemic, which were exacerbated by the Coronavirus. Hence, COVID-19 served as more of a reflecting phenomenon than an agent of change. Analyzing the dispositions of the three rabbis can show us how they are related to two significant forces of the twentieth and twenty-first centuries-science (rational-scientific and resistance and distrust) and psychology (emotional support). Psychological discourse has been used to promote public health. On the other hand, the scientific discourse has been used to promote adherence to government and health ministry directives, as well as to oppose those directives.

Extravagance amidst Extreme Poverty? A Focus on ‘New Religious Movements’ within the Development Discourse in Zimbabwe.

During the early 80s, Zimbabwe witnessed a rapid growth of the Third Wave Religious Right Movement (TWRRM), commonly known as New Religious Movements (NRMs). These movements pride themselves on the premise that the gospel of prosperity is its central maxim. The article investigates the theological and developmental contribution of the gospel of prosperity towards its adherents' existential necessities and needs. It is on this premise that these churches have registered considerable success and popularity. This article thus seeks to provide empirical evidence on the contribution of three Charismatic churches and specifically highlight the benefits produced by this type of ‘gospel’ to the basic existential needs of Zimbabweans. The article will further explore whether or not this type of ‘gospel’ contributes to community development. In exploring the contributions of the gospel of prosperity and community development, the study will use a phenomenological approach by E. Husserl as a framework. The term means fundamentalist independent groups which often consider themselves as ‘Bible Christians, born again and charismatic, not as Pentecostals (Kalu 2008, 8). The third wave implies there was the first wave, which was the missionary evangelicalism of the 19th century. The second wave of response was in the 1920s with a “pneumatic challenge with white theology” (Kalu 2008: 8, Mpofu 2014). This African initiative in Christianity thrived on communality and incorporation of facets of primal religion and culture (Ethiopianism and Zionism). The third wave of response gave birth to charismatic Christianity, a movement of revival and renewal, a third response to white cultural domination and power (Anderson 2001). This third wave differs from Pentecostals, deriving from Pentecost with a focus on the gift of the holy spirit. Founders or pastors of this third response are central to lifestyle choices based on religious discourse. The founder leader is understood as the voice and message of God.

Why language revitalization fails: Revivalist vs. traditional ontologies of language in Provence

Abstract This article asks why the Occitan language revitalization movement, which began in the 1850s, failed to convince the vast majority of Occitan speakers. Traditional explanations focus on social conflict, alienation, and diglossic ideologies. While essential elements, they may not provide a full account. Challenging the idea that patois is just a derogatory term pinned on what is in fact a language, this article proposes to take seriously the claim by traditional speakers that a patois is not a language. Drawing on fieldwork in Provence and historical data, I propose that the divergence is fundamentally ontological, revealing sharp differences that suggest that patois and language are indeed two separate things. The language movement's reduction of the patois/language issue to one of labels helps explain why traditional speakers and language advocates have been talking past each other for 150 years, raising practical questions for language movements worldwide. (Patois, occitan, ontologies of language, language revitalization, linguistic natures)*