Way Of Salvation Research Articles

Chinese Buddhism in the System of Worlds of Mahayana Buddhism

The research examines the features of the Mahayana world of Chinese Buddhism in the system of worlds of Mahayana Buddhism. A definition is given of the concept of “worlds of Mahayana Buddhism” as divergent constructs formed in the areas of distribution of Buddhism, as well as the world of Chinese Mahayana Buddhism. The specific features of Mahayana Buddhism in China, formed as a result of its assimilation on traditional religious and sociocultural grounds, are shown. The factors that prevented the entry of Buddhism into the civilizational space of China and determined its formation there over the course of several centuries are indicated. The role of the Prajnaparamita texts, the Lotus Sutra, the Nirvana Sutra and the Avatamsaka Sutra in the formation of schools of Chinese Buddhism is revealed. The role of the Mahaparinirvana Sutra in the formation of the idea of an instant path to salvation in China is especially emphasized. The importance of the idea of an instant way of salvation for the formation of Chinese schools itself is shown. An analysis is given of the formation of the philosophical and soteriological direction in China, which took a different direction than in India, where the development of Madhyamaka ideas led to an emphasis on the epistemological aspects of the doctrine of emptiness, while in China attention was focused on its ontological aspects. The significance of the problem of truly existing is indicated as one of the main problems of philosophical research of the Tiantai, Chan, Huayan schools of Chinese Buddhism, as well as the idea of instantly achieving Buddhahood, which became the main soteriological guideline of these schools. It is indicated that in Tibet the development of philosophical and soteriological directions was developed in line with Indian Buddhism. The reasons for the Tibetans' choice of the soteriological path of the gradual movement of nirvana, which determined the development of Buddhism in their country, are considered. The role of Atisha in choosing the gradual path to nirvana is revealed. The difference between the worlds of Mahayana Buddhism, formed in China and Tibet, is shown.

Этические подходы Канта и Достоевского: сравнительный аспект

The article examines the ethical approaches of I. Kant and F.M. Dostoevsky. Due to the identification of will and reason, I. Kant did not allow anti-moral self-determination of a person, believing that if a person can remain in an extra-moral state, it is only because he is burdened by his sensual nature. F.M. Dostoevsky thought in a dif-ferent paradigm, according to which reason has lost its substantiality, and the will has acquired autonomy. For this reason, it turned out to be possible for his characters to have an anti-moral self-determination in favor of consciously perceiving the other only as a means and never as an end. Due to the anti-moral self-determination, a person surpasses his natural state and becomes a demonic personality. Further in the article it is shown that the demonic personality is unable to get out of his position in the way that I. Kant suggests – a moral choice – because the choice has already been made. In the spirit of S. Kierkegaard, for a demonic per-sonality, only a religious path is possible – the path of faith, not reason; the way of salvation, not perfection. From this point of view, the article concludes with an interpretation of the legend of the Grand Inquisitor.

Natura liturgii i jej znaczenie dla życia Kościoła w świetle Konstytucji Sacrosanctum Concilium

The Second Vatican Council contributed much to the development of the theology of the liturgy, liturgical theology, but also introduced some practical and legal changes in the celebration and organization of liturgical life. The way to liturgical reform was reopened primarily by involving the laity. Liturgy, as the source and summit of Christian life, gives meaning to the Church and strengthens it on the way of salvation.

Sinful Servant of God: Orthodox Theologian and Spiritual Writer Nikolay Yevgrafovich Pestov

The article tells about one of the brightest religious exponents of Russian thought, “the Ascetic of the Russian Land”, the Orthodox Christian Nikolay Pestov (1892–1982). The integrity of his Christian worldview arouses a genuine interest in him. The theological works by Nikolay Pestov should be undoubtedly considered in inextricable connection with the study of his life journey. Therefore, special attention is paid to the biography of the thinker based on documentary sources and autobiography. The article observes Nikolay Pestov’s spiritual rebirth, his transformation from the external to the internal, “...from Saul to Paul...”. This approach allows to appreciate the significance of his own experience of Orthodox piety and to see the true value of his gift of writing. Focusing on modern readers, who might encounter difficulties in perception and understanding of literary forms typical for the fourth century, Nikolay Pestov managed to “write without saying anything new, but saying everything as if in a new way instead”. All this becomes possible thanks to the amazing bread th in quoting the “source of eternal truth — the Holy Scriptures”, the works by ascetics of piety of the late 19th–20th centuries, writers, philosophers, teachers, poets, as well as examples from the lives of saints. It is quite difficult to find an equally proper niche for Pestov’s guide in religious literature, since spiritual books were created primarily by monastics describing their own experience. Being a layman himself, Nikolay Pestov wrote a book for lay people, for those who are ready to perform a Christian feat in their family, in education, in friendship, at work, during the day, in conversations and in silence. Nikolay Pestov’s two-volume book shows the way to Christ. It would be a mistake to think that Nikolay Pestov only indicates “the way of salvation” for his readers. He himself is a wanderer, a fellow traveler, a companion on the way. He himself continues his spiritual ascent. The theologian called his series of books “a thesis research” on the topic “Experience of Building a Christian Worldview”. Today this work is called The Modern Practice of Orthodox Piety. The author Nikolay Pestov signed his works with ГБР (GBR) abbreviation meaning the Sinful Servant of God in Russian. The article attempts to show the eternity of Christian wisdom by repeated address to theological works by Nikolay Pestov.

Служение женщин в окружении Спасителя и апостолов

The article examines the ministry of women surrounding the Savior and the apostles, who did not change their general status, which developed in the Greco-Roman world, although the Gospel opened the way of salvation to humanity in its entirety, equaling women and men. Near Christ women go beyond the prescribed social roles or find new opportunities for their activities. Christ excluded them from the number of the apostles, although they were faithful listeners of His words and took part in the Gospel events. According to the evangelists, when women had devoted their life to «the ministry», they arranged the eve-ryday life of the Savior and the apostles or provided them with material support if they had sufficient means. However, for Christ, this activity was less significant than the state of the soul, therefore, the example of the spiritual and external arrangement of the life of the sis-ters Martha and Mary will form the «main» direction of the development of women’s activity in the Early Church. From the very beginning of this process, the key factor will be the formation of households of God as a model of the original Church structure, which took place with the active participation of women. Some women, such as Junia, could preach in private homes and perform individual catechesis of women and even men, but there was no question of publicity and further institutionalization of such empowerments. For St. Paul, the ministry of women was significant to the extent that it contributed to the spread of the Gospel. Perhaps many of the named women in the New Testament made their life choices at an advanced age. And in such a context, the concept of «servant/deaconess» applies not only to Phoebe, but also to all other women who, from the apostle’s point of view, performed the same service: after the myrrh-bearing women, they were new recipients of the testimony of the resurrection expressed in the «works» and defining the Church as both Holy and Apostolic.

The Relationship between Human and Artificial Intelligence in Victor Pelevin's Novels “S.N.U.F.F.”, “iPhuck 10”, “TRANSHUMANISM Inc.”

The article analyzes V.O. Pelevin’s view on the human and artificial intelligence interaction and highlights the risks of digitalization that the writer identifies. The article also attempts to answer two questions: what are the permissible limits of the influence machines and networks exert on human life and future and is there a way out of global dependence on artificial intelligence? Pelevin presents a satirical portrait of modern society; draws attention to the ways of salvation from total machine dependence; shows prospects and risks of the XXI century “new humanism”. The research has revealed five main similarities which identify Pelevin’s idea of the relationship between man and artificial intelligence. The theme is presented at the plot, problem-thematic and stylistic levels. Special attention is paid to Pelevin’s moral and philosophical reflections. The research is based on three Pelevin’s novels: “S.N.U.F.F.”, “iPhuck 10”, “TRANSHUMANISM Inc.”.

Spiritual Degeneration and Redemption: Exploring Indian Philosophy in T.S Eliot’s ‘The Waste Land’

This study analyzes T.S Eliot's epoch-making poem ''The Waste Land'' to deeply investigate the crises of post-war modern European society manifested in the poem as spiritual degeneration, skepticism, adultery, temptation, mechanism, hypocrisy, anxiety and unfaithfulness. Qualitative method has been applied in the study to collect data and analyze them.The paper also explores the ways of salvation of the crises that are mentioned by the poet as giving, sympathizing and controlling. Moral crises occupy a great position in human civilization in the modern period where man has forgotten all his ethics, spiritual rebirth and even religion. It also examines how modern men and women lead their lives in life-in-death, how they follow their traditional routine and how modernism captures them. Again, the study brings out the moral degradation and its various aspects and argues that T.S Eliot is heavily influenced by Hinduism to find out the way of regeneration that is terribly important for the entire human race.Keywords: Sterility, Anxiety, Frustration, Mechanical Life, Hypocrisy, Salvation

PERJAMUAN KUDUS BAGI ANAK DALAM GEREJA METHODIST

This study aims to find out about the attitude of the Methodist Church in involving children to receive the elements of the communion. The Holy Communion is one of the two sacraments recognized by Protestant Christian churches. This Holy Communion is a direct command from the Lord Jesus to be carried out by His churches on this earth. This can be seen from the words of Jesus who stated "Do this in remembrance of me". According to John Wesley, communion is a suggestion of grace that God has given to every human being. That gift was given by God to everyone by God's will, everyone can receive it because that gift is God's love for humans through Jesus Christ who sacrificed himself as a way of salvation for mankind. According to John Wesley communion is a universal means of grace, therefore children may participate in the communion.

로마서 1:16-17에 대한 주석적 연구

본 논문의 목적은 로마서의 주제 구절로 알려진 1:16-17을 그 문학적, 역사적 문맥에서 주석하는 것이다. 1:16-17에 대한 주석을 통해 논문은 다음과 같은 주장을 끌어낸다. 첫째, 1:16-17의 문학적 구성면에서 볼 때, 1:16-17은 ABCB"A"와 같은 교차대구법을 보여준다. 그리고 1:16-17을 구성하고 있는 주요 어휘들인 복음, 의, 믿음, 구원 등이 사실상 로마서 전체 내러티브를 이끌어간다. 둘째, 1:16-17의 해석을 통해 다음의 사항을 끌어낸다. 1) “내가 복음을 부끄러워하지 아니하노니”(16a)라는 바울의 고백적 선언은 “내가 복음을 자랑스럽게 여긴다”라는 역설적인 수사적 표현이다. 2) “복음이 믿는 모든 사람을 구원하는 하나님의 능력”(16b)인 이유는 복음의 선포를 통하여 하나님이 역사하시기 때문이다. 3) “먼저는 유대인이요 그다음은 헬라인이라”(16C)는 말은 하나님의 구원에 있어서 유대인이 우선권이 있음을 보여준다. 4) “하나님의 의”(17b)는 로마서 전체를 이끌어가는 핵심 어휘로서 어떤 획일적인 의미만이 아니라, “하나님의 언약적 신실하심”, “하나님의 구원 활동”, “하나님의 법적 선언”, “하나님의 구원 선물” 등 다양한 의미를 지닌다. 5) 17b의 “믿음에서 믿음에”라는 문구는 하나님/그리스도의 신실하심을 지칭하지 않고, 신자들의 믿음을 강조하는 수사적 표현이다. 6) 하박국 2:4(17c) 인용은 기독론적으로서가 아니라, 구원론적으로 이해되어야 한다. 7) 명사 ‘의인’과 동사 ‘살리라’의 가운데 위치하는 “믿음으로”의 문구는 명사나 동사 어느 하나만이 아니라, 양쪽을 다 수식할 수 있다. 덧붙여 본 논문은 로마서 1:16-17이 로마서 전체 내러티브와 관련되어 있다는 사실과 함께 한 사람의 1:16-17의 이해는 로마서 전체 내러티브에 대한 이해와 깊이 연관되어 있다고 주장한다. The primary purpose of this paper is to explore the meaning of Romans 1:16-17 in its literary and exegetical context. Throughout literary and exegetical approaches to the paragraph, the article claims: First, with the literary composition of 1:16-17, the paragraph shows a very logical rhythm of ABCB"A", a kind of chiasmus with three words each. Next, with the interpretation of the theme paragraph, 1) Paul’s confessional declaration of “I am not ashamed of the gospel”(16a) was a solid paradoxical rhetorical expression of “I am proud of the gospel.” 2) In connection with the fact that “the gospel is God’s power to save”(16b), the reason is consisted of that God works through the gospel and that salvation is cosmic and apocalyptic, not just man, but the restoration of all creatures under God"s rule. 3) “All who believe, first Jews, then Hellenists”(16C) emphasizes that the object of salvation is only one who personally believes in the gospel and that it is clear that the Jews have priority in God’s salvation, but that it does not mean a different way of salvation. 4) With the interpretation of “the righteousness of God’s being revealed in the gospel”(17b), the vocabulary of “righteousness of God” is the core vocabulary that constitutes the entire narrative of Romans. The vocabulary of righteousness was used in various rich meanings in LXX, the main background of Paul’s “righteousness,” not in any uniform sense. Based on this confirmation, Paul does employ “righteousness” in various ways, including “the covenantal faithfulness of God,” “the activity of God’s salvation,” “God’s legal declaration,” and “God’s gift of salvation.” 5) With the phrase “from faith to faith” in 17b, the phrase should be viewed simply as a rhetorical expression that emphasizes the belief of believers in similar phrase 16c, not the so-called “the faithfulness of God/Christ and faith of man.” 6) Finally, the Habakkuk 2:4 quotation passage(17c) should be understood soteriologically, not Christologically.

Еще один субъект? Логико-грамматические основания вишишта-адвайта-веданты

The article analyzes the aspect of the subject-predicative relationship, the actualization of which is superficially associated with the development of analytical philosophy in the West. This question has an important philosophical deepening (from grammar through logic to ontology) also in the history of Indian thought. In particular, the Sanskrit term sāmānādhikaraṇya, which is commonly translated as ‘correlative predication’, has be­come an important ontological principle in one of the vedānta schools (viśiṣṭādvaita of Rāmānuja). Previously, this term is found in the grammar of Panini and in the related philosophy of the Bhartirhari language In viśiṣṭādvaita, this term denotes (a) a logical and grammatical method of interpreting the sacred texts, according to which all texts of śruti, despite their inconsistency, should be considered by the interpreter as equally authori­tative; (b) the principle justifying and explaining the viśiṣṭādvaitic model of ontology; (c) and the resulting only possible paradigm of liberation of the soul (bhakti, or devo­tional love of God, which is based on karma and jñāna, as a way of salvation). The analy­sis of the material of Indian philosophy is carried out in the context of the developments of Western European philosophy, in particular, Porphyry and a number of analytical philosophers (Frege, Russell, Wittshenstein). Using the example of sāmānādhikaraṇya, a different logical model of the structure of the world is presented, which makes the on­tology proposed in viśiṣṭādvaita understandable and convincing.

The first ever edition of the Quran Latin translation published in 1543 — Milestone in the history of Christian-Muslim dialogue

The article focuses on a Book that formed the basis of knowledge about Islam and the Quran in Europe in the early modern period. It was the first edition of the Latin translation of the Quran, published in Zurich in 1543. It was prepared by the Swiss theologian and orientalist T. Bibliander. T. Bibliander’s edition is notable for being one of the first in Europe for applying a humanistic methodology of philological analysis to the text of the Quran. Moreover, in his study T. Bibliander stepped out of both the paradigm of radical medieval anti-Islamic polemics and the mainstream of new reformist apologetics, and tried to present Islam and Muslims in a humanistic way, trying not to close the way of salvation in the Christian sense to them. T. Bibliander’s edition of the Quran, accompanied by extensive commentaries and a number of works on Islam and Muslims (including prefaces by the leaders of the Reform movement, M. Luther and F. Melanchthon), had a truly encyclopaedic character and marked a significant step towards the creation of a scientific Islamic studies in Europe, thus paving the way for further Christian-Muslim dialogue.

Half-hearted Inclusivism: The Theological Doctrine of Salvation in the Document of Lumen Gentium and the Fate of Others

This article examines the salvation concept in the Lumen Gentium document. The concept of salvation in the Christian tradition is based not only on the cross but also on the Lumen Gentium document, which guarantees safety for adherents of religions other than Christianity. This article aims to explain the doctrine of Christian Salvation through the Lumen Gentium document, analyze the debates and variations of views that exist in Christian theology regarding the fate of adherents of other religions, and look at the responses of Christian churches and theologians to these challenges and dilemmas about the fate of others. The approach used in writing this article is an analysis of the literature, which involves the study of theology, the study of ecclesiastical documents, and the study of the views of Christian theologians on soteriology. This article reveals that soteriology emphasizes the importance of explicit faith in Christ as the only way of Salvation stated in Christian teachings. However, there are debates and various views in Christian theology regarding the fate of those who embrace other religions. Some theologians try to embrace religious diversity by arguing that Salvation can be found in other religions through the grace of God working through Christ without explicit knowledge of Him. Meanwhile, some maintain the exclusive view that faith in Christ is the only way to Salvation. Soteriology shows that faith in Christ as the work of Salvation accomplished through His death on the Cross is the core of the Christian understanding of Salvation. But in the context of the fate of others, there are various views in Christian theology. Based on this fact, the inclusivism built by the Lumen Gentium document seems half-hearted. Therefore a healthy theological dialogue and more profound understanding are needed to respond to this complex challenge and to promote an inclusive experience and widespread love for all human beings.

Antara Eksklusif dan Pluralis: Rekonstruksi Narasi Kekristenan atas Agama Leluhur

The relationship between Christianity and indigenous religion has been going on for a long time, but this relationship is not placed in the discourse of inter-religious relations. This is related to the paradigm and social construction in Christianity which has not fully recognized the indigenous religion as a "religion". By using Paul Knitter's approach to the model of inter-religious dialogue, namely exclusivism, inclusivism, and pluralism, this paper aims to observe and analyze Christian narratives and paradigms on the existence of indigenous religion. The narratives and paradigm will be divided into two parts: exclusivism, and pluralism. On the one hand, In exclusivism, indigenous religion is considered as "animism" and not yet "religious", therefore it needs to be "religiousized", or more specifically "Christianized". On the other hand, pluralism focuses on plurality, equality, and emphasizes inter-subjectivity. The analytical method used is descriptive qualitative, which consists of data reduction, data analysis, and drawing conclusions. The data in this paper are sourced from: first, the results of observations made at the Jemaat GPM Siahari, and the Mausuane tribe settlement, Seram Utara Timur Kobi District, Central Maluku Regency. Second, interviews were conducted with several young Christian generations on the Ambon island. And third, literature. In the end, the results of this study indicate that exclusive narratives of Indigenous religion (Jesus is the only way of salvation and truth, the great commission of Jesus Christ, and ancestral religions are considered to have no religion and do not have a God) still tend to be dominant in the socio-religious scope than pluralist narratives (freedom, and religious pluralism).

The Day the World Stopped Working

The Day the World Stopped Working

Paradigma Misi dalam Syair Lagu Kolose Terhadap Pluralisme Keallahan Postmodern

Great Commission that should be the responsibility of believers becomes irrelevant in the midst of the challenges of post-modern era where everything is relative. The mission paradigm in this era began to shift, which all were motivated by post-modern culture. In this relative era, digital acceleration can directly make Christians facing global culture of the world that focuses on the universal view which state that Jesus is not the only way to salvation but one of the ways to salvation. This is because the post-modern paradigm of thinking concerning religion is no longer talking about truth but about what does someone want. Of course this is contrary to Christianity which states that Jesus is the final and the only way of salvation. This study uses a qualitative research with a descriptive approach to find out the truth in Paul’s writings in the Colossian Song which describe the pre-existence of Christ. In Paul’s writings especially in Colossians 1:15-20, is a quote from the early church confession that Paul took and used it to show about Christ who is the only God.

Magwitch in Charles Dickens’ Great Expectations: A Man-Made Monster and His Way of Salvation

This paper intends to investigate the reality of the 19th-century Victorian society regarding crime, punishment as well as how society can make a person a monster. Investigating the reasons for being a monster is a major concern of this research. Moreover, this paper seeks to identify the way of achieving salvation and the causes for choosing a particular path of salvation. Since this research is theoretical in nature, relevant data has been collected from already published works. In Great Expectations, Abel Magwitch is a key character who can be considered a man-made monster because society and its people never treat him as a human being. Rather, he has always been treated as an outcast due to his low birth and criminal past. Besides, he has never got a proper education. As a result, no one has offered him a white-collar job. So, merely for survival, he has indulged in crimes, and he had to commit crimes repeatedly because society already tagged him as a monster who bears no goodness. At the same time, people in society consider him as an outcast, but it is the society and its legal system that made him a monster by doing several injustices against him because of the prejudices toward the lower-class that view them as inherently evil. Besides, Compayson, his partner in crime, scapegoats him for all crimes. Finally, this research focuses on how he finds a way of salvation, a metaphorical one, to save his guilt-stricken soul. He wants to be a creator of a gentleman. So, he chooses Pip to make him a gentleman, and this is to be his way of salvation. Due to the influence of classism and false consciousness, he decides to make Pip a gentleman, only to be accepted by society not as a monster but as a human being. By the end of the novel, he definitely gets salvation and is transformed into a human being from a man-made monster.

«МОНАСТЫРЬ В МИРУ» КАК ОБРАЗ ВСЕОБЩЕГО ОБЪЕДИНЕНИЯ В РОМАНЕ БРАТЬЯ КАРАМАЗОВЫ THE LAY MONASTERY AS AN IMAGE OF UNIVERSAL UNIFICATION IN THE NOVEL THE BROTHERS KARAMAZOV

The article deals with the theme of a "lay monastery" (“монастырь в миру“), which became one of the important milestones of spiritual life and the life of the Сhurch in the late 19th and 20th centuries and which was reflected in the later works of Dostoevsky. According to Russian thinkers, there was an obvious need to overcome the spiritual isolation of the Church, which should show a desire to merge with the world and manifest heartfelt and vital work on this path. However, the new form and way of salvation are seen as an impulse of humanity to overcome the gap and strengthen connections with the Church. Dostoevsky thought that in the fluid and already different spiritual and historical reality, it was of the utmost importance to find or create new ways of salvation and unification. The Brothers Karamazov tells of the increasing social influence of hermits’ (подвижник). Dostoevsky suggested that their influence was utilitarian in nature and could be associated with the upper limit of Russian medieval culture in the 17th century, when the cult of saints was significantly strengthened as they were revered primarily as real helpers in secular affairs. Sanctity in Russia was often achieved by following the paths of martyrdom, passion-bearing, asceticism in its extreme forms, hermitry, mysticism and foolishness (юродство) rather than through constant, consistent, and purposeful self-discipline and abstention. However, the unifying factor is "Labor with Christ", where both joy about the world and spiritual ennobling are revealed, as Dostoevsky illustrates a path on which there is the possibility of expedient union between the laity and the Church. In the last chapter, in which Alyosha gathers the children and makes a speech, the mission of the "lay monastery" is carried out, because he manages to unite people in the name of Ilyushechka and his expected resurrection, thus, in the name of Christ. Each thing, having an absolute meaning, exists not only in a passive correlation to the other, but also takes action, fills it up and is being filled up. Only in a universal synthesis of this type, does the true miracle of universal interconnection live. Here, we are witnessing the mysterious communion of the boys and their entry into the mystical Church. One can use Lurie's successful comparison of two ways of life, secular and monastic, with Law and Grace (159). The lay monastery corresponds to the meeting of the Old Testament law and evangelical freedom, as two Christian paths that should exist in constant conjunction. Dostoevsky's thesis once again confirms the idea of Solovyov: "The Church is there where the people are, united by mutual brotherly love and free unanimity, who become a receptacle of God's grace, which is the true essence and vital principle of the Church, that forms one spiritual organism" (1914, 4: 658).

Saints and heroes: Ukrainian hagiographical narratives of the first half of the 17th century between Rome, Constantinople and Moscow

No other period in the history of the Kyiv Orthodox Metropolis gives rise to such contradictory opinions as to the history of the first half of the 17th century. The struggle to preserve the Orthodox identity after signing of the Union of Brest in 1596 and the need to represent the Orthodox way of salvation in anti-Catholic polemics sparked a keen interest in the idea of holiness and saints. This interest, however, did not trigger the canonization of contemporary figures, but rather a reminder of the former hagiographic and historical heritage.

ECONOMIC REFLECTIONS OF THE TRANSFORMATION OF SOCIAL DISTANCE CONCEPT IN EVERYDAY LIFE AFTER COVID-19 TO VIRTUAL CONTACT

Being aware of its own self through social interaction with other people, humanity is discovering new ways to meet the need for socialization and to interact with other people based on communication in the 21st century. The social isolation that emerged with the Covid-19 pandemic is an important obstacle to the social life of modern people and the sustainability of the entertainment industry. However, in line with the need for socialization, people create their own online social activities by overcoming these obstacles with the communication technologies of the age. This new sector, which emerged at a time of global crisis, allows the formation of new economic capital of digitalization. Within the scope of the study, the adaptation of the entertainment sector, which experienced a shrinkage in its economic volume during the pandemic, to the digital world as a way of salvation is examined. Various online activities carried out in line with this review have been examined in detail, and the future of the sector is discussed with the findings obtained.

La Escuela Rural de Utawilaya: Una Educación liberadora desde Puno - Perú 1902

En este manuscrito se presentan datos del desarrollo de la Escuela Rural Indígena de Utawilaya en el distrito de Chucuito Platera de la provincia de Puno - Perú en 1902. Frente a la exclusión educativa, económica, social y política a la población rural, por el Estado, el maestro Manuel Zúñiga Camacho fundó la Escuela Rural Indígena con una postura pedagógica hacia una educación liberadora. Zúñiga Camacho consideraba a la educación como la única forma de salvación, de la exclusión, explotación, y pobreza, implando por los oligarcas y gamonales. La historiografía peruana coincide en afirmar que uno de los movimientos más fuertes en la sierra sur a inicios del siglo XX fue la lucha por la educación, que se consideraba de privilegio para la clase alta o élite gobernante (oligárquico y gamonal). La marginación de los pueblos indígenas no es un fenómeno actual, en el marco de la historia republicana se viene arrastrando desde hace doscientos años. En esta exclusión subyace el concepto que se manejó (y aún se maneja) sobre indígena, que se entiende como lo atrasado, lo ignorante, y por tanto no es incluido en las políticas de desarrollo del Estado peruano. Para Gustavo (2015), la incidencia de la pobreza de acuerdo a la lengua materna de las personas, afecta más a la población que tiene como lengua aprendida en su niñez una lengua nativa: quechua o aimara. Así, en el año 2013, la pobreza afectó al 35,9% de la población. La escuela Utawilaya su programa de alfabetización y lectoescritura abarcó a grupos de adultos y niños. La educación liberadora Manuel Zúñiga Camacho destaca aspectos trascendentales, tales como: liberar a la persona, transformar la comunidad, toma de conciencia, transformar la realidad en un ambiente sin discriminación, explotación, humillación y con derecho a educación.