Abstract: Tokugawa period has been highly discussed by many scholars as the transition from feudal society to capitalist nation. Religion was a very significant feature of Tokugawa period because of the association of religion and state power in Tokugawa period. One important way to interpret the relationship between religion and state power in Tokugawa period is to discuss the religious rule of Tokugawa Ieyasu, who was the first general in Tokugawa period. In the past researches, Sonehara and Hirano have discussed the religious belief of Tokugawa Ieyasu. Sonehara focuses on the Tokugawa Ieyasu’s religious belief of Tiantai Buddhist and his religious activities. He holds the view that Tokugawa Ieyasu proceeded religious activities frequently in his old age is aimed at consolidating his political position. Compared with the analysis of Sonehara, Hirano’s analysis pays more attention to the connection between Tokugawa Ieyasu and Jingtu buddhist. On the other hand, such as Takaki, Okuwa and other researchers have also discussed the religious belief of Tokugawa Ieyasu. However, most of the research has focused on the exploration of Tokugawa Ieyasu's religious view, ignoring the specific religious rules and interpretation of the concept of Tokugawa Ieyasu’s deification. This paper aims to focus on the religious policy and religious activities and the deification of Tokugawa Ieyasu to investigate the religious rule of the early Tokugawa period by the method of thought history and religious history. Through analyzing the historical data of temples and the last words of Tokugawa Ieyasu, this paper concludes that Tokugawa Ieyasu adopted flexible policies for different denominations in the early period. At the same time, Tokugawa Ieyasu was aimed at creating godship which the main factor is the spirit of warriors, thereby making religion turn into a vital part of the shogunate power.
Abstract: Bengal has a long history (8th century A.D. onwards) of decorating the wall of brick-built temples with curved terracotta plaques on a diverse range of subjects. These could be considered as one of the most significant visual archives to understand the various facets of the then contemporary societies. The temples under focus include Char-bangla temple complex (circa 1755 A.D.), Bhavanishvara temple (circa 1755 A.D.) and the Gangeshvara Shiva Jor-bangla temple (circa 1753 A.D.), located within a part of the river Bhagirathi basin in Baranagar, Murshidabad, West Bengal, India. Though, a diverse range of subjects have been intricately carved mainly on the front façades of the Baranagar temple cluster, the study specifically concentrates on depictions related to religious and non-religious acts performed by practitioners of various religious sects of late medieval Bengal with the intention to acquire knowledge about the various facets of their life. Apart from this, the paper also mapped the spatial location of these religious performers on the temples’ façades to examine if any systematic plan or arrangement had been employed for connoting a particular idea. Further, an attempt is made to provide a commentary on the attire worn by followers of various religious sects of late medieval Bengal. The primary materials for the study comprise the depictions which denote religious activities carved on the terracotta plaques. The secondary material has been collected from published and unpublished theses, journals and books. These data have been further supplemented with photographic documentation, some useful line-drawings and descriptions in table format to get a clear understanding of the concerned issues.
Abstract: Religious place attachment is an affective bond that develops between people and their religious settings. The published literature shows that although religion has a significant impact on the public ‘place attachment’, the architectural features and attributes of the places could still play an influencing role in strengthening this attachment. However, the role of architectural characteristics and features of the religious places, as the components that give them meaning(s), has not been adequately explored. This paper reports the impacts of factors influencing the physical and ambience quality of different styles of Malaysian mosques from the Muslim public perspective. Thereby, a survey was conducted to investigate Malaysian public attachment to selected five Malaysian state mosques with respect to their architectural characteristics and features. The survey employed the results of series of interviews as its theoretical basis. The finding proved that Malaysian ‘Muslim’ society has equally strong attachment to all selected mosques in spite of their different architectural styles. The findings also confirmed that the emotional attachment to the impressive aspects of architectural features (e.g. dome, minaret etc.) and the unique identity of the studied mosques is irrespective of the architectural styles, e.g. Modern vs. Postmodern. The paper also argued that religious activities and pleasant architectural characteristic of the studied places including the functional facilities are equally important factors in forming place attachment. This is a new approach to the study of physical and ambience quality of mosques, hence providing sufficient theoretical basis for further investigations and improvements.
Abstract: According to the majority and to stereotypes in a simple everyman religious processes in the world in general, and Kazakhstan in particular, have only negative trends. The main reason for the author's opinion is seen in the fact that the media in the pursuit of ratings and sensation, more inclined to highlight the negative aspects of events in the country and the world of processes forgetting or casually mentioning the positive initiatives and achievements. That is why the article is mainly revealed positive trends in mind that the problems of fanaticism, terrorism and the confrontation of society on various issues, a lot has been written and detailed. This article describes the stages in the development of relations between religion and state, as well as institutionalization, networking and assistance in the correct orientation of religious activities in the country.