Universal Brotherhood Research Articles

Discrimination of Marginalized Sections in Kashmir: A Never-Ending Legacy (1846 Onwards)

Society undergoes changes with passage of time due to internal and external factors. However, more radical nature of changes takes place due to external factors. Such changes prompt social reorganization. Kashmiri culture and society is no exception to this rule where penetration of different exogenous influence has led to the process of active assimilation, re-orientation and accommodation of over-all socio-cultural setup. In diverse societies inhabitants are differentiated on the basis of colour, caste, creed, etc. In the same way the inhabitants of the Kashmir valley are stratified and include many marginalized communities such as Watals, Dombs, Galwans, Dhobis, Hanjis, etc. These marginalized communities are assigned the lowest position in Kashmiri society only because of their profession and caste. Although the dominant religion of masses in Kashmir is Islam but actually it was only in sixteenth century that Islam replaced Hinduism in Kashmir. Islam preaches equality and universal brotherhood, and it negates distinction of its followers based on any ground. Thus with the advent of Islam in the valley it can be expected that the above mentioned distinctions would be diminished. But that is not the case. Even after adopting Islam the caste restrictions of Hinduism, which was prevalent before the inception of Islam, remained deeply rooted in the minds of Kashmiris. Those who were at the top of the hierarchy still corner all the privileges for them and the weaker sections are deprived and marginalized. This article attempts to highlight this discrimination, which is visible in Kashmir’s contemporary society as well.

Ritual Adat Antar Padi: Konstruksi Teologi Kontekstual

From the many existing customs, one is very good and shows the sibling relationship between the immigrant community and the indigenous people of Aru. The Aru Islands have long been a place of trade because they have great natural products. Therefore, many immigrants of the Aru island to trade. It creates a sibling relationship between the two tribes. The association is framed in the Jabu-jabu bond. This Jabu relationship is established between 6 villages in the Aru Islands and one of the immigrant tribes. This bond occurs because there is a history, so they always perform traditional rituals every few years. This bond occurs when the Koba gets the Bugis and asks for rice. The Bugis people told them about the place, and during the process of taking their rice, they were helped by people from 3 villages in the Aru Islands. In the city of Dobo the immigrants (BBM and China) are more economically developed than the natives. Therefore, there is a need for a genuine understanding of how indigenous Aru people and immigrants should coexist reasonably and grow together. This research concludes that the immigrant community must respect the indigenous population and vice versa to advance the Aru Islands area. In addition to maintaining relationships with others, awareness to protect the environment is also very important. As the people of Koba and Jabu-Jabu see rice as a source of life, it must be manifested in all the universes. In this way, God can be understood as the source of universal brotherhood. And the Aru people embody it in their daily lives.

Edgar Morin – Terra - Pátria: pensar o futuro...

Celebrating the 100th anniversary of Edgar Morin, we must remember his contribution to the modern thought. Complexity does not mean elimination of simplicity – on the contrary, evolves everything which gives order, clarifies, precises and distinguishes the process of knowledge. In what concerns complexity and completion, we must say that they are different. We have to speak about multidimensional knowledge, which presupposes the comprehension of the principles of imperfection, incompletion, and uncertainty. The present crisis is diverse: ecological, with the destruction of biosphere; demographic, by the coexistence between the growth of population in the poor countries and the reduction and ageing in the richest countries, with development of migrations due to poverty; urban, because of megacities highly agents of pollution, with ghettoes of rich people and of poor people; agricultural, because of rural desertification, urban centralism and development of industrialized monocultures; also political, because of the incapacity of thinking and of assuming new realities and the complexity of problems; and also concerning religions with less laicity and the contradictions that are against the principles of universal fraternity. The idea of unlimited growth must give place to new perspectives not only economic and financial but social and axiological.

A Sustainable Community of Shared Future for Mankind: Origin, Evolution and Philosophical Foundation

The Community of Shared Future for Mankind (CSFM) concept is a comprehensive Chinese proposal for a better future of mankind. In this article, we provide a comprehensive analysis of this concept by focusing on its origin, evolution and philosophical foundation. We show that the concept originated during the presidency of Hu Jintao, who initially used it for the domestic affairs of China. However, the usage of the concept was later extended from domestic to international affairs. Though Hu Jintao conceived the CSFM concept, it is president Xi Jinping who became its greatest advocate. We explore the CSFM concept’s development and evolution into one of the most influential, diverse and dominant concepts of international relations under president Xi. We argue that although CSFM concept is seen as a 21st century Chinese idea, the roots of the concept can be traced back to much earlier time in history. The concept is based on three major philosophical thoughts: Marxism, Confucianism and the philosophy of Mencius. We show that the CSFM concept is greatly influenced by Marx’s ideas such as the transformation of the world, the free association of producers, historical materialism and dialectics. We also point to a number of Confucian principles that are adopted by the CSFM concept. The CSFM concept not only adopts Confucian principles but also extends their scope from the individual level to international relations. Similarly, we also highlight that the CSFM concept is influenced by Mencius’ concepts such as universal brotherhood, responsibility towards the betterment of the world, humane governance, free trade, equal sharing of wealth and the conservation of natural resources.

Komparasi Terhadap Konsep Vasudhaiva Kutumbakam Dan Ukhuwah Insanniyah: Implementasinya Dalam Menjaga Kerukunan Pasca Konflik Antar Umat Beragama Di Kota Mataram

Cross religious studies is important to do in a multicultural society, such as Indonesia. This is because of the potential breakdown that can occur. The social breakdown appeared in various conflicts, one of which occurred between Hindu-Balinese and Muslim-Sasak in Mataram city. This conflict, which often result in problems of tolerance, not only creates chaos but also leaves sensitivity to both of groups that can potentially lead to new conflict. It is necessary to do internalization of awareness about the importance of unity based on the teachings of each religions. The author in this study attempted to conduct cross religious studies in the field of religious philosophy. The author tried to explore and compare the concept of the brotherhood of humanity in Islam, namely ukhuwah insanniyah concept, and the concept of vasudhaiva kutumbakam from Hinduism, as well as explore its relevance in maintaining harmony post-conflict in Mataram. As a research in the field of philosophy, this research uses the philosophical hermeneutic method, with the source of library data. The conclusions of this study: (1) the concept of vasudhaiva kutumbakam is the concept of the whole world family, this concept comes from the Veda, especially the Maha Upanisad. Meanwhile, the concept of ukhuwah insanniyah is the concept of universal brotherhood between mankind which refers to the Qur'an and hadith. (2) Both of concept based on universal relationship, but in the meaning of diversity, the concept of vasudhaiva kutumbakam emphasizes that every being is the same(tat tvam asi) in one family, while the concept of ukhuwah insanniyah emphasizes diversity as a necessity through which every human being can know each other. (3) Both concepts can encourage the emergence of awareness of unity and tolerance among religious communities in Mataram.

SOCIAL PRINCIPLES AND ETIQUETTE IN THE LIGHT OF SURAH AL-HUJURAT

The word Al-hujurat isthe plural and definite formof hujrah which means the private apartment. The verse 4 of this chapter is the only use of this word in the Quran, and due to this uniqueness, the chapter is named after it. Surah Al-Hujurat is the Madani Surah, contains eighteen verses in two sections.Allah Almighty mentioned some vital important ethics and rules of society in this chapter. Surah Al-Hujurat contains etiquette and norms to be observed in the Muslim community, including the proper conduct towards the Islamic prophet Muhammadï·º , an injunction against acting on news without verification, a call for peace and reconciliation, as well injunctions against defamation, suspicion, and backbiting. It also declares a universal brotherhood among Muslims. The thirteenth verse, one of the most famous in the Quran, is understood by Muslim scholars to establish equality with regards to race and origin only God can determine ones nobility based on his piety. In this article, the researcher conducted the research on some etiquettes and ethics of the society and Muslim community in the light of Surah Al-Hujurat.The aim of this study is to give awarenessand importance of moral values of society to all Muslim and to explain how society can be peaceful and free from all defects. This study is beneficial not only to the particular group but to all human being. The researcher mentioned the detail after studying some authentic Tafseer, Hadith and subject-relevant books andalso related Surah Al-Hujurat to current social system and mentioned some findings, whereas summary and suggestions are also given at the end of this article.

LEOPARDI POLITICO TRA AMOR PATRIO E FRATELLANZA UNIVERSALE

Mai come durante le settimane di dolore e preoccupazione legateall’emergenza Coronavirus si sono manifestati così tanti atteggiamentidi fierezza nazionale: un sussulto di orgoglio generato da un concorsodrammatico di circostanze che è diventato quasi un moto spontaneo eliberatorio utile ad esorcizzare le paure e le tensioni accumulate.Il senso di comunità inevitabilmente si rafforza soprattutto neimomenti di smarrimento collettivo, quando si cerca un ‘noi’ che ciprotegga e rassicuri. Va compresa dunque questa forma di patriottismoche nasce dall’angoscia e dal desiderio di non sentirsi soli in frangentitanto difficili.Certo, tutto

Tourism a Way to Bring Social Change: A Case Study of Jim- Corbett National Park

Tourism is generally described for its sustainability, economic viability as well as expansion and a means for restoration of happiness but few may have thought tourism as catalyst to bringing social equilibrium via social stratification. Tourism just like socialism rests in ending any kind of barriers among the citizens of the world. Tourism is a way of living, a way of learning, a way to thrive, a way to shift the frontiers of universal fraternity not only this, is the only way, to put an end in predatory, orthodox, fundamentalist thinking. Present study draws attention towards this. When one person feels urbanized, he wants to be socialized, next he starts moving to and fro, from inbound to outbound tourism and the level of satisfaction goes on in upward direction. Not only level of satisfaction but also mental stratification towards the existence, life-expectancy and expansion of one -self starts blinking. More advanced, urbanized, and developed a nation is; more uniform its citizens would be. The whole paper has been divided between three sections: section one starts with brief introduction, section II consists of objective, hypothesis and methodology, section III presents the analysis while section IV deals in with findings of the research work.

Déconfiner les consciences par la systémique

The Covid-19 pandemic has affected all of humanity. It was the first time that virtually all human beings on earth felt concerned by a particular event: a Chinese allegedly ate pangolin infected with a virus, causing an epidemic that has spread to all mankind.
 In the case of covid 19, virtually all humans have been informed by television and the internet. This made them stand together beyond any language, race or religion. However, this shared solidarity was based on the fear of illness and death. There was nothing to counterbalance this atavistic fear, other than, for some, a faith in a particular religion.
 On the contrary, systemic sciences, through Cognitive and Systemic Relativity (CSR), shows that fundamentally, our consciousness is immortal because it is not subject to time; it is inspatiotemporal or eternal. It only depends on each one to awaken his social consciousness (his ego) to its dimension of eternity, which corresponds to his EGO which is the Relativist Observer, pilot of the body.
 In addition, this individual awakening has the advantage of functioning as a positive pandemic, based on confidence in the source of life which is the Consciousness of Existing, the root of our EGO, and therefore also of our ego.
 This positive pandemic is based on a particular functioning which is the systemic entanglement of all the systems on earth since the EGO of all living systems on earth are in communion at all times.
 The conscious restoration of this communion of all EGO through trust in our individual EGO sets in motion the healing software of all systems on earth.
 This corresponds to the entry of humanity into what we might call universal brotherhood and which Teilhard de Chardin calls the noosphere.

The impact of COVID-19 pandemic on research

The impact of COVID-19 pandemic on research

DR. ANNIE BESANT AND HER CONTRIBUTION TO EDUCATION IN INDIA

The paper manages the profound education with uncommon reference to Dr. Annie Besant's perspectives on education wherein her life and social way of thinking impact on Indian educational system. The paper additionally manages her theosophical way of thinking dependent on the standards of 'The Unity of God' and of 'The Universal Brotherhood' which are the fundamental piece of profound education. An endeavour has been made to perceive, grasp, discover, break down, combine, assess and fundamentally look at the prevailing variables answerable for reinforcing otherworldly education with respect to Dr. Annie Besant's perspectives. It is education which assists with satisfying the intrinsic limit of people through the Theosophical Idea of Education dependent on Universal Brotherhood, Self-control, Self-investigation, Self-regard, Control of psyche, self-acknowledgment, self-talk with otherworldly arrangement, Love and Sympathy, Service, Freedom, Patience, Peace and Tolerance and to set them up to take care of the ordinary issues. Annie Besant was an Irish political dissident, independent person and Fabian communist. In the wake of grasping Theosophy under the tutelage of Helena Petrovna Blavatsky, a Russian spiritualist, Besant set out on her strategic spreading theosophical standards, and arrived at the shores of India in 1893. In India Hinduism entranced her to such a degree, that she gave herself to advancing Hinduism. She visited the length and broadness of India, and addressed seriously on the grand beliefs of Hinduism. In any case, Besant was of the supposition that nonattendance of strict education in government schools and universities and instructing of Christianity in preacher educational organizations was answerable for strict lack of bias and doubt among Hindu youth, and subsequently the fallen territory of Hinduism. To cure this state, she underlined the requirement for its recovery, and spread the possibility that strict education of Hindu young people should turn into a necessary piece of their education. So as to concretise these thoughts, Besant set up a school for the strict education of Hindu youth in the heavenly city of Benares, in India, in 1898. Besant is generally known in India for her political exercises as author of Home Rule Movement and as the main ladies President of Indian National Congress, the boss ideological group engaged with the battle for national opportunity. Despite the fact that Besant's political profession in India has been widely investigated, little is thought about her educational thoughts and exercises. “She loved India with a fervour and devotion all her own. Our country’s philosophy, our history or legends, our spiritual heritage, our achievements in the past, our sorrows in the present, our aspirations for the future were part and parcel of Mrs Annie Besant’s own life.” – Sri Prakasa in Indian Political Thought.

Fraternity versus Parochialism: On Religion and Populism

The relationship between populism and religion is complex because populists hijack religion but are often more interested in belonging than believing. This is one reason why there is a growing distance between populists and many leaders of mainline churches. To understand this complex field, we have to take social crises seriously and see how a static religion is, according to Henri Bergson, the first response to the precariousness of human life. This type of religion has led to closed societies leaning toward pseudospeciation and parochial altruism. Bergson, however, did not only describe static religion but also recognized dynamic religion leading to an open society. Jesus Christ’s Sermon on the Mount, with its call to love one’s enemy, is his key example. By going beyond Bergson, we can recognize dynamic religion as the mystic core of all world religions. Dynamic religion enables a universal fraternity, which is an essential element of every democracy in overcoming its populist temptations by respecting, internally, the rights of minorities and, externally, the universal human rights. Three examples from different religious backgrounds show how dynamic religion supports democracy through fraternity: the fraternal tradition in modern Catholicism, the Muslim philosopher S.B. Diagne and the Hindu M.K. Gandhi.

Gandhi’s Approach to Human Rights

Mohandas Karamchand Gandhi is widely recognized as one of the twentieth century's greatest political and spiritual leaders. Honored in India as the father of the nation. Gandhiji (1869-1948) is known as the apostle of non-violence and peace. Gandhian concepts on Satyagraha, Education, Unity, Truth etc relate to human rights and responsibilities. Gandhiji stood for love, universal brotherhood, freedom, justice and equality to him. Service to community, is service to God. Human rights are said to be those fundamental rights which every man or woman inhabiting any part of the world should be entitled to by virtue of having been born as a human being. Basic to human rights is the concept of non-discrimination and equality of treatment. Gandhi Approach to Human Rights: i) Right of Self – Determination (ii) Right to Life, (iii) Prohibition of Torture and Inhuman Treatment , (iv) Prohibition of Slavery and Slave Trade , (i) Right to Work (ii) Right to Just and Favourable Conditions of Work (iii) Right to Social Security (iv) Rights relating to Motherhood and Childhood etc. The right to clean environment; the right to information; the right to development; the right of the indigenous people; the rights of women; the rights of children; The freedom of religious worship and study also enabled him to uphold the analogous right of a person to “intelligent conversion”, that is, to voluntary change of belief and faith. The human rights of women and girl child are an inalienable, integral and indivisible port of universal human rights. The full and equal participation of women in political, civil, economic, social and cultural like, at the national, regional and international levels The children have right for food, right to play games, right to enjoy health, right to acquire education, right to express their views, right to follow the religion they aspire, and right to enjoy the atmosphere without pollution. Therefore, Gandhi admitted the hard reality that only those succeed in actually securing the deserved rights who shout, strive and are ready to sacrifice their all.

The persistence of settlement space of AKUR customary community in Cigugur, West Java, Indonesia

The Karuhan Urang Customary Community (Masyarakat Adat Karuhun Urang– AKUR) from Cigugur is one of the communities that still adhere to Sunda Wiwitan beliefs. This community has mutual respect for the religious views of others. At the Seren Taun ceremony, people from various religions attend and pray together in Paseban Tri Panca Tunggal as an effort to preserve the cultural heritage of the community’s ancestor. Other efforts to preserve their culture surfaced when a company wanted to acquire land for geothermal exploitation. Collectively, the community refused to release the area to ensure the preservation of their settlement concept. The research aims to reveal the underlying structure in the community settlement system as a manifestation of the community’s transcendental awareness. This article reveals the meaning of space by exploring the surface structure of form and function of community culture. Moreover, the paper assesses community awareness by interpreting deep structures. The findings show that the persistence of settlement space was inspired by the great respect of the community for their ancestors. Furthermore, the teachings of their ancestors are embedded in the community’s unconsciousness and govern their values of culture, nationality, and religion. As a result, strong tolerance manifests in a sense of universal brotherhood.

Review on dr. shreeja tripathi sharma's research paper on tagore's “gitanjali: a note on publics of performance” published in ijohmn issue volume 4 issue 4 august 2018

The private mode is individual centric and the public mode can be understood as the sense of integration of the individual with the universe. Her paper presents the case for incorporating publics of performance in the pedagogy for the study of Gitanjali, a Bhakti tradition. The reason also could be that thousands of readers and intellectuals have tried their hands on reviewing this work of genius and it still remains untouched. Her research could have been more vast and gigantic in terms of its different verses and poems. The publics of performance and reading Gitanjali could act as an agent developing self-transformation, national integration, and universal fraternity. This pedagogy had more profound role to play in that period.

Assimilation and Integration of Buddha Consciousness in the Cult of Lord Jagannātha

Since time immemorial, Lord Jagannātha has been regarded as the principal deity of Odisha. The land of Odisha (former Kaliṅga) was a meeting place of the Hindus, Buddhists and Jainas. The Buddhists, Jainas, Vaiṣṇavas, the worshippers of Gaṇpati and others came to Purī and found the presence of their own lord in Jagannātha. However, of all religious creeds, Buddhism played an important role in the socio-cultural history of Odisha. During the period of emperor Aśoka, the Śabaras (a tribal people) of Odisha were converted to Buddhism. Buddhist pillars were built in Purī, and Buddhist symbols were carved into it. Later on, the Śabaras started worshipping the Triratna as the three principal deities of the Jagannātha temple. In course of time, the three deities of the temple, viz. Jagannātha, Baḷabhadra and Subhadrā, have been accepted by the people of Odisha as the symbols of Buddha, Dharma and Sangha, respectively. As stated by Donaldson (Iconography of the Buddhist sculpture of Orissa, Abhinav Publications, Buldana, 2001), the eighteenth century Buddhist works such as “Jnānasidhi” and “Prajnodaya-Viniścaya-Siddhi,” the Buddha was named as Lord Jagannātha. By the twelfth century A.D., there had already developed a new culture in Odisha with Jagannātha as the center and the Lord came to be conceived as Ādi Buddha and Buddha as the ninth incarnation of Viṣṇu-Jagannātha. The place of Purī has been regarded as a place of Tāntric worship and Jagannātha as the Lord of the Tāntric cult. The Gundichā temple (where the Lord resided for 10 days during the Car festival) has been regarded as a Buddha Vihāra. The Buddhist principle of nonviolence and universal brotherhood found its best expression in the Jagannātha cult.

ISLAM, HUMAN RIGHTS AND GLOBALIZATION

The objective of Islam is to establish economic equality, social justice, and fairness in all spheres of the life of individuals and societies. Islam put a very clear prohibition on slavery and discriminated social grades and caste-systems, and asserts on the human dignity through the golden principles of universal brotherhood among all human and gave a special honor to the women. These principles are considered integral parts the UN charters and constitutions of civilized world for establishing exploitation free society. In the view of Islam, in the divine religions as well, all races of human, white and black or brown are born from Adam and Eve. Allah, the almighty creator, has made them vary in colour, language and has placed them in different lands, but before Him they are all one and cherished by Him alike, and he is most honoured who is most righteous. Islam described the rights and duties of all kinds of people as all are equal in gender as human being. This paper examines the rights of individual in the lights of Holy Quran specially Surah al-Nisa verse 36 and the Sunah specially the last sermon of the Holy Prophet Muhammad (PBUH).

‘Helena Blavatsky, Dorothy Field and Annie Besant: Theosophy’s role in introducing Sikhism to the West’

ABSTRACT The Theosophical Society, founded in 1875 as a universal brotherhood without distinction of race, creed, colour, gender or social background, promoted an ‘ageless wisdom' that resonates to some extent with Sikh teachings. This article explores how Theosophists and Theosophy introduced Sikhism to a western audience, by focusing on Helena Blavatsky, Annie Besant and Dorothy Field. The three women's political and religious views coloured their representation of Sikhs and Sikhism. Excerpts exemplify the women’s attention to Guru Nanak and subsequent Gurus – notably Guru Gobind Singh and Sikh history and their distinctive styles and focus.

Nilai Hidup Rukun Pondasi Kebhinekaan Dalam Mengantasipasi Radikalisme


 The Importance of Tat Twam Asi Values ​​upholds humanistic values ​​with a strong religious spirit and sense, a sense of universal brotherhood that is not limited by religion, science and behavior which is limited by awidhya or darkness of mind, words and deeds. Explaining, hurting other people is essentially hurting themselves. Actually living in harmony indicates respect for others in essence of respecting oneself, and vice versa against others in essence against one's own self, in other words Tat Twam Asi is upholding the human values ​​that have been created by Ida Sang Hyang Widhi / God Almighty One as a necessity and need for the realization of a peaceful, harmonious and anhamham harmony as a tangible manifestation of a pluralistic state. What's more we see the teachings of ahimsa karma which are universal Vedic teachings, the value of ahimsa is popularized by Gandhi, who strongly emphasizes, must not kill, hurt, slander, envy, and pitting sheep of various lies as rhetoric wrapped in religious teachings, in fact it is not justified by the teachings of Hinduism. Because, in essence, it hurts life in this universe, its thighs actually hurt themselves. Because Hinduism places great importance on universal truths, everything that exists has the same rights and obligations and cannot be bound by others in any form or way. If the values ​​of harmony, religious norms in the archipelago are tainted, morality is degraded, then destruction, evil will be rampant. Sadistic murders occur everywhere, raping, drug networks, coronations as if they are difficult to eradicate and terrorism networks that are enemies of the world and humanity have not been able to be overcome to the maximum. Sophisticated communication networks often inconvenience humanity. This goes back to the true human identity, by grounding religious teachings, understood to be lived and practiced in the life of the nation and state, religious teachings are not solely in the air, but religious values ​​are able to interpret this life in accordance with the goals of human life namely Catur Marga Yoga. Then life will be wise gem rifah tablets jinawi.

“Socialism of the soul:” Holocaust in Saul Bellow’s The Victim

ABSTRACTSaul Bellow wrote his second novel The Victim at the Partisan Review group’s instance. In the aftermath of the Holocaust the PR group advocated the assimilation of the American Jews into mainstream American life for their future safety and prosperity. Keeping in view Bellow’s creative potentials and belief in Marxism/Trotskyism, the PR members asked him to educate the Jews in this matter through his fiction. Bellow treated the subject of Jewish assimilation in an allegorical vein, projecting the idea of universal brotherhood based on common human grounds. Here, a Jew, Asa Leventhal, behaves like a Gentile and a Gentile, Kirby Allbee, like a Jew as victim and victimizer of each other. Their repeated encounters mitigate their racial apprehensions and bring the two closer to each other. Both discover one into the other as his inescapable self, bound by a common human connection. Finally they make peace with each other, projecting Bellow’s allegory of inexorable cosmic kinship—“socialism of the soul”—despite their differences of blood, race and religion.