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Joachim Whaley - One of the best experts on this subject based on the ideXlab platform.

  • germany and the holy roman empire volume i maximilian i to the peace of westphalia 1493 1648
    OUP Catalogue, 2011
    Co-Authors: Joachim Whaley
    Abstract:

    Germany and the Holy Roman Empire offers a new interpretation of the development of German-speaking central Europe and the Holy Roman Empire or German Reich, from the great Reforms of 1495-1500 to its dissolution in 1806 after the turmoil of the French Revolutionary and Napoleonic Wars. Going against the notion that this was a long period of decline, Joachim Whaley shows how imperial institutions developed in response to the crises of the sixteenth and seventeenth centuries, notably the Reformation and Thirty Years War, and assesses the impact of international developments on the Reich. Central themes are the tension between Habsburg aspirations to create a German monarchy and the desire of the German princes and cities to maintain their traditional rights, and how the Reich developed the functions of a state during this period. The first single-author account of German history from the Reformation to the early nineteenth century since Hajo Holborn's study written in the 1950s, it also illuminates the development of the German territories subordinate to the Reich. Whaley explores the implications of the Reformation and subsequent Religious Reform movements, both Protestant and Catholic, and the Enlightenment for the government of both secular and ecclesiastical principalities, the minor territories of counts and knights and the cities. The Reich and the territories formed a coherent and workable system and, as a polity, the Reich developed its own distinctive political culture and traditions of German patriotism over the early modern period. Whaley explains the development of the Holy Roman Empire as an early modern polity and illuminates the evolution of the several hundred German territories within it. He gives a rich account of topics such as the Reformation, the Thirty Years War, Pietism and baroque Catholicism, the Aufklarung or German Enlightenment and the impact on the Empire and its territories of the French Revolution and Napoleon. It includes consideration of language, cultural aspects and Religious and intellectual movements. Germany and the Holy Roman Empire engages with all the major debates among both German and English-speaking historians about early modern German history over the last sixty years and offers a striking new interpretation of this important period. Volume I extends from the late fifteenth century through to the Thirty Years War.

  • germany and the holy roman empire volume ii the peace of westphalia to the dissolution of the reich 1648 1806
    OUP Catalogue, 2011
    Co-Authors: Joachim Whaley
    Abstract:

    Germany and the Holy Roman Empire offers a new interpretation of the development of German-speaking central Europe and the Holy Roman Empire or German Reich, from the great Reforms of 1495-1500 to its dissolution in 1806 after the turmoil of the French Revolutionary and Napoleonic Wars. Going against the notion that this was a long period of decline, Joachim Whaley shows how imperial institutions developed in response to the crises of the sixteenth and seventeenth centuries, notably the Reformation and Thirty Years War, and assesses the impact of international developments on the Reich. Central themes are the tension between Habsburg aspirations to create a German monarchy and the desire of the German princes and cities to maintain their traditional rights, and how the Reich developed the functions of a state during this period. The first single-author account of German history from the Reformation to the early nineteenth century since Hajo Holborn's study written in the 1950s, it also illuminates the development of the German territories subordinate to the Reich. Whaley explores the implications of the Reformation and subsequent Religious Reform movements, both Protestant and Catholic, and the Enlightenment for the government of both secular and ecclesiastical principalities, the minor territories of counts and knights and the cities. The Reich and the territories formed a coherent and workable system and, as a polity, the Reich developed its own distinctive political culture and traditions of German patriotism over the early modern period. Whaley explains the development of the Holy Roman Empire as an early modern polity and illuminates the evolution of the several hundred German territories within it. He gives a rich account of topics such as the Reformation, the Thirty Years War, Pietism and baroque Catholicism, the Aufklarung or German Enlightenment and the impact on the Empire and its territories of the French Revolution and Napoleon. It includes consideration of language, cultural aspects and Religious and intellectual movements. Germany and the Holy Roman Empire engages with all the major debates among both German and English-speaking historians about early modern German history over the last sixty years and offers a striking new interpretation of this important period. Volume II starts with the end of the Thirty Years War and extends to the dissolution of the Reich

Haider Ala Hamoudi - One of the best experts on this subject based on the ideXlab platform.

  • resurrecting islam or cementing social hierarchy reexamining the codification of islamic personal status law
    Social Science Research Network, 2015
    Co-Authors: Haider Ala Hamoudi
    Abstract:

    There is a regrettable tendency to equate social conservatism with Religious adherence. Nowhere does this occur more than in the Muslim world, where conservatives are closely associated with adherence to shari’a. The more unyielding the conservative, the “stricter” the supposed adherence to shari’a, or, alternatively, the more “literal” the version of shari’a adhered to. While almost any social conservative movement in the Muslim world or otherwise professes adherence to Religious doctrine as being the core of its ideological commitment, and while there are important ways in which Muslim social conservatives insist on adherence to Religious rules in their most traditional forms, it is a mistake of category to equate the two. Religious doctrine does not always motivate Muslim social conservatives, and the commitments of those social conservatives often derogate from the demands of doctrine. The divergence between the two becomes particularly obvious in the context of the drafting of Islamic legislation that is intended to reflect historic and traditional Islamic rules. A particularly important example of this lies in the subject of examination of this Article — the recently promulgated draft “Ja’fari Personal Status Code” in Iraq, designed to rewrite the rules of personal status (encompassing primarily family law, wills and inheritance) for Iraq’s Shi’i population. The goal was ostensibly to bring those rules into conformity with long established Shi’i juristic interpretations of Islam’s sacred texts, in a Sunni dominated state that had spent decades repressing Shi’i jurists and marginalizing the rules they promulgated. Given the motivations of the project (to comply with a longstanding Shi’i demand to change the law to conform more closely to juristic rules), and given that within Shi’ism, the juristic rules are pronounced by modern authorities who continue to retain extremely high levels of legitimacy, one would expect that faithful and close adherence to Religious rules would follow in this context if no other. Yet no such faithful adherence is found, and in fact the divergence from doctrine is so stark that the jurists themselves ultimately denounced the draft. Using examples such as prostitution, child marriage, slavery and female genital mutilation, the Article demonstrates the manner in which the draft Code diverges in significant ways from historic Shi’i doctrine in order to defer to preferences and commitments of socially conservative traditionalists who would otherwise claim adherence to the doctrine. It also shows that this sort of deference is exercised not only by lawmakers who seek to curry favor with conservative constituents, but that even the jurists themselves often downplay or obfuscate their own rules when they are aware that such rules are unlikely to be received with very much enthusiasm by the devout who profess, but do not practice, absolute devotion to them. The Article concludes with the observation that the perduring notion that conservatives seek “strict”, “pure” or “literalist” shari’a, while liberals wish to “Reform” it is not only false, but also dangerous. This broad presumptive equivalence between close adherence to shari’a and Muslim social conservatism privileges the ideological preferences of the social conservative over those of the liberal in a manner that renders it all the more difficult to engage in meaningful Religious Reform within the Islamic tradition.

Brian R Larkin - One of the best experts on this subject based on the ideXlab platform.

  • the very nature of god baroque catholicism and Religious Reform in bourbon mexico city
    2010
    Co-Authors: Brian R Larkin
    Abstract:

    The changing practices and meanings of Catholicism in Bourbon Mexico are the subject of this study, based on research in the last wills and testaments of the faithful of Mexico City as well as contemporary devotional literature and ecclesiastical documentation. At the beginning of the eighteenth century, baroque Catholicism, with its exuberant ornamentation of sacred space and lavish rituals, dominated both ecclesiastical and lay Religious practice in New Spain. During the second half of the eighteenth century, a group of Reforming bishops attempted to remake Religious culture, to move the faithful away from baroque Catholicism to a simpler, and in their minds, more interior piety. The Reform movement distanced God from the physical world as Reformers sought to redefine the balance in Catholic Religious practice to emphasize pious contemplation over ritual action. Larkin examines baroque Catholicism, the project to Reform Religious culture in Mexico, and the new pious practices that Reformers and the faithful negotiated as the colonial period moved toward a close. He argues that baroque and Reformed Catholicism rested on different understandings of the very nature of God. Baroque Catholicism privileged a corporeal conception of God; whereas Reformed piety promoted a more spiritual one. Religious Reform, he argues, coincided with secular Reforming projects, all of which participated in and influenced new forms of epistemology and subjectivity that established the conditions for the contested beginnings of the modern era in eighteenth-century Mexico.

  • liturgy devotion and Religious Reform in eighteenth century mexico city
    Americas, 2004
    Co-Authors: Brian R Larkin
    Abstract:

    On February 16, 1696, Dona Ines Velarde, the widow of Capitan Don Miguel de Vera, a former notary of the Mexico City Cabildo, redacted her will before Juan de Condarco y Caceres, a notary public in New Spain’s capital. Despite the typhus (matlazahuatl) epidemic that ravaged the city in that year, Dona Ines was in good health. She had carefully prepared for the pious act of will writing, issuing over thirty meticulously designed Religious directives in her last will and testament. Two directives in particular reveal much about colonial Mexican Religious sensibilities. In the thirty-seventh clause of her twenty-page will, she founded a perpetual act of charity with the capital of 3,000 pesos.

Sophie Gilliatray - One of the best experts on this subject based on the ideXlab platform.

  • muslims in britain middle eastern Religious Reform movements
    2010
    Co-Authors: Sophie Gilliatray
    Abstract:

    INTRODUCTION Intense competition exists among Muslims in Britain today about what counts as the most authentic and authoritative interpretation and practice of Islam. Religious Reform movements that have their origins in nineteenth- and twentieth-century Arabia and South Asia, each of which claims to reflect an authentic and correct expression of Islam in the contemporary world, now influence some young British Muslims. Many of the historic debates about Religious authority and authenticity that have taken place in Muslim majority countries are now taking place in Britain. The questions are simple, but profound: ‘Who speaks for Islam here? ’ ‘What is the most authentic way of being a Muslim in Britain today ?’ Religious movements with origins in the Middle East have made particularly strong claims to be interpreting and practising Islam in a way that reflects most closely the supposed purity and authenticity of Islamic belief and practice in the Prophetic era. These Middle Eastern movements, and the implications of their efforts to return to the roots of Islam within the context of contemporary Britain, are the focus of this chapter. Movements which trace their origins to South Asia are considered in the next chapter. But what both Middle Eastern and South Asian Reform movements have shared in common throughout their history is a spirit of revival, and an effort to restore and reinvigorate a self-assertive form of Islam.

  • muslims in britain south asian Religious Reform movements
    2010
    Co-Authors: Sophie Gilliatray
    Abstract:

    INTRODUCTION A range of major Religious Reform movements that emerged in South Asia in the nineteenth century influence many Muslims in contemporary Britain. These movements in part evolved as responses to colonialism, and have been characterized as ‘the Reformist Deobandīs , the quietist and revivalist Tablīghī Jamā‘at , the conservative and populist Barelwīs , the Islamist Jamā‘at-i Islāmī and the modernists’ (Lewis 1994: 36). These broad schools of thought still shape the character of Islam in the Indian subcontinent, and consequently they remain prevalent among British Muslims also. Not surprisingly, this diversity has significant consequences when it comes to the representation of Muslim interests in the public sphere, and towards the end of this chapter some of the issues and tensions surrounding ‘representative’ organizations, at both the local and the national level, are considered. The political and military domination of the British in nineteenth-century South Asia was the outcome of economic activity and trade links that had begun a century earlier, under the auspices of the East India Company. Secular European powers were successfully capturing Muslim territory owing to their superior technological, military and economic capacity. This provoked a profound sense of crisis and self-reflection as Muslims questioned why divine guidance was no longer protecting the Islamic ummah (Cantwell Smith 1961). There was broad agreement about the need to Reform and reinvigorate Muslim civilization, but also much disagreement about how this should be accomplished. A defining moment was the Indian uprising of 1857, which saw civilians and Indian army soldiers challenging British domination.

Sebastian Sobecki - One of the best experts on this subject based on the ideXlab platform.