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The Primordial Tradition - Wikipedia

does secularism mean irreligion or disregard of the sacred as some have attempted to assert. clearly therefore, islam was a state religion in the hausa-fulani states that were subsumed under the caliphate, after dan fodio’s jihad. consequently, like sardauna in the first republic, all post-independence northern political elites have consistently striven to keep religion within the corridors of power for purposes of political legitimacy on the one hand and of religious sanctity on the other.’30 lama govinda remarks, ‘it is the nature of a symbol to be as manifold as the life from which it grew, and yet to retain its character, its organic unity within the diversity of its aspects. this atheistic ideological viewpoint was leveraged by the former ussr and today’s remaining communist countries to infuse secularization at the social and political levels of their societies, the objective of which was to assault and eradicate religion using the state apparatus to bring about a thorough and consistently hard secular society..In the traditional view, virgin nature is recognised as a symbol of the supernatural. this tradition was dominant in the hausa-fulani caliphate, where islam had established a tradition of governance which guaranteed a union between politics and religion. the reader, whether he be an academic or a lay person, the traditional or. the hausas were traditionally organized into seven large, centralized states—biram, daura, kano, katsina, gobir, rano, and zazzau or zaria. it is not my intention herein to provide a critique of the modern understanding of symbol but rather to offer an exposition of the traditional view of “symbol. consequence of this dysfunctional configuration of state–religion relations is the persistence of religiously induced conflicts in the country since the early 1980s. thus, in terms of the relationship between politics and religion, the igbo society differed significantly from the hausa-fulani and yoruba societies, as religion and its personalities were merely accorded some privileges and respect in the decision-making process. it is intent on delineating the conceptual boundary between religion and politics, while evaluating the impact of the current relationship on national security. is the nigerian state neutral and fair in its dealings with all religions?.The symbol partakes of both the transcendent and the immanent, both the divine unity and the diversity of its realised or actualised expression. from the pre-caliphate notion of religion as an activity, essentially within the family and personal realm, islam became a state religion. in its precise meaning, islam is not only a religion; it is also a way of life that regulates all the aspects of life on the scale of the individual and the nation. such a soft secularism, therefore, seeks to significantly reduce religious influence in public life, while at the same time guaranteeing freedom of religion and conscience to individuals and groups in the private realm., uncreated light the traditional doctrine of the intellect in dante and blake, dept. and the blurb in the dust jacket tells us, is the essential unity of.

Essay essential religion tradition unanimous unity

The Unanimous Tradition: Essays on the Essential Unity of all

generally, therefore, kings in yorubaland, were to be accorded utmost reverence by the people whose perception was that doing otherwise was acting contrary to demands of traditions, which could incur punishment from the gods’. thus the existence of multiple judicial systems based on secular, religious, and traditional jurisprudence, as well as multiple educational systems based on secular and religious principles, only serve the purpose of obfuscating the real character of the nigerian state, whether secular or religious. whereas the people were highly religious, politics in igboland was not completely dominated by religious bias, although religion played an important role in communal relations. since all symbols within a tradition are so many variant reflections of one and the same principle, they are all interconnected by way of this common reference, so that the analysis of the pattern of homologies generated from a given symbol as datum, if taken far enough, will eventually extend out to include the symbolic forms of all traditions. southwest and north-central zones (composed of lagos, oyo, ogun, ondo, ekiti, osun, kaduna, niger, plateau, nassarawa, benue, and kogi states) and the north-central zone (the federal capital territory) have reasonably balanced numbers of muslims and christians; except for benue state, which is entirely composed of christians and followers of traditional religion (tr). thus, by political design, the british authorities not only protected the existing marriage between the state and religion, they prevented the disturbance of the status quo by prohibiting missionary proselytization in these areas..In the traditional view, virgin nature is recognised as a symbol of the supernatural. on the essential unity of all religions, compiled and edited by ranjit. sri lanka institute of traditional studies is pleased to announce the publication of the unanimous tradition, a collection of. as such, the regime cannot have an official religion and does not protect one religion over another.’11 regarding this error of arbitrariness, schuon writes,The symbolic language of the great traditions of mankind may indeed seem arduous and baffling to some minds, but it is nevertheless perfectly intelligible in the light of the orthodox commentaries; symbolism–this point must be stressed–is a real and rigorous science, and nothing can be more naïve than to suppose that its apparent naïvety springs from an immature and “prelogical” mentality. ‘the forms are unity in diversity and diversity in unity. … a muslim on the other hand would view religion as covering all the facets of life. the emir often appointed state officials such as the waziri, the sarkin yaki (chief of the army and war), the sarkin ruwa (chief or minister of water resources), or magaji to assist in the execution of these functions10; religion, however, remained a personal endeavour. this analysis attempts to isolate what ought to be from what is the actual relationship between religion and the nigerian state. oliver takes opportunity by the balls and runs with it. on the one hand, the nigerian christian community, particularly its leadership, has consistently held the view that the divine state has universally given way to the secular state, where the temporal (secular) ruler enjoys full autonomy as ruler with no control from religious or spiritual authorities. on the one hand, such safeguards ensure the right to be free from religious rule and teachings, the right to freedom from governmental imposition of religion upon the people in a multi-religious state and secure insulation of human activities and political decisions/actions from biased religious influences. there is unanimity among all oral traditions regarding the foundation of yoruba social organization that ife is the traditional home and centre of dispersal of the yoruba people. this article therefore seeks to situate the legal and constitutional frontiers of state–religion relations in nigeria.


The Unanimous Tradition: Essays on the Essential Unity of All

Essay essential religion tradition unanimous unity

for other works by this author on:Ox j law religion (2014) 3 (2): 311-339. snodgrass notes this network as symbolised, in the hindu tradition, by inda’s net (symbolism of the stupa, 1985, p. the security ramifications of this conceptual uncertainty mean that religion is often instrumentalized for political and hubristic ends, thereby creating strong animosity among religious groups. the major incentive for this development is that such religious schools are situated in predominantly religious communities; hence open confrontation with the school authorities over such perceived violation of right to freedom of religion and conscience could generate religious violence capable of undermining the welfare of the pupils or parents in question. although religion and politics were dominant features of life in the traditional settings of the different ethnic nationalities,2 there were some communities where religion and politics were autonomous. in this regard, this article argues that the contradictions propagated by the colonial administration in the northern and southern regions before their eventual amalgamation in 1914 are deeply implicated in the post-colonial character of state–religion relations. when philosophy uses reason to resolve a doubt, this proves precisely that its starting point is a doubt that it is striving to overcome, whereas we have seen that the starting point of a metaphysical formulation is always something essentially intellectually evident or certain, which is communicated, to those able to receive it by symbolical or dialectical means designed to awaken in them the latent knowledge that they bear unconsciously and, it may even be said, eternally within them. symbol’s essential derivation from the principle means that certain expressions appear universally. snodgrass explains this universality, as evidenced through comparative juxtaposition of the traditions:The network of homologous symbols, myths, rituals and doctrines that can be delineated by a process of comparative juxtaposition is capable of indefinite extension. the boko haram’s campaign of terror in northern nigeria, which is ostensibly founded on an islamization agenda, demonstrates the ramifications of this challenge, as this group's violent activities have stretched the elasticity of national security and unity, thereby calling into question the viability of the nigerian state. to him, right to freedom of religion would encompass aqêdahwa al-ibādah (freedom of belief and worship), right to live by allah’s commandments (sharê‛ah) and (ámr bi al-ma‛rëfwa al-nahy ‛an al-munkar) right to encourage good and forbid evil., in its aspect as the cosmic environment, expresses a symbolic constitution that is both essential and effective: essential, as the cosmos is none other than ‘one vast complex mythos, or symbolic representation’;52 and effective, as symbolism provides the structure and key for the return of the human to the divine. this scenario necessitates an enquiry into the real nature and character of the nigerian state in terms of its relationship with religion. accordingly, the complexion of state–religion relations in ife and its sister kingdom of oyo would be used to represent all yoruba kingdoms, which are indeed similar in composition and character. according to olayiwola: islam does not admit a narrow view of religion by restricting it within the limits of worship, specific rituals and spiritual beliefs. this administrative contrast reinforced the pre-existing incompatibility in state–religion relations among the ethnic nationalities that were now integrated as one nation state. indian and other traditional art, and distinguished exponent of the perennial philosophy. although often marginalized, tr has a fair amount of followers and, therefore has a significant degree of influence in the determination of state–religion relations. in spite of the respect accorded to religion and the diviners/priests, the priests enjoyed no superiority in communal decision making, as they were just a part of the political complex. whereas the nigerian constitution has declared freedom of religion and apparently seeks to separate state affairs from the doctrinal leanings of religion, the same constitution creates and recognizes executive and judicial institutions with religious biases.

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, the quest history and meaning in religion, the university of chicago press, chicago, 1969. the sponsored pilgrimages are for christians and muslims; no one gives a thought about traditional religious adherents. blurred relationship between religion and the nigerian state has negatively impacted national security since nigeria's independence in 1960. it is here that the cosmos unveils its beauty ceasing to be only externalised fact or phenomenon but becoming immediate symbol, the reflection of the noumenon, the reflection which is not separated but essentially none other than the reality reflected. thus de jure, religion was separated from politics, but de facto, it remained a veritable source of political legitimacy in the north before the end of the first republic. the priests of the various divinities enjoyed enormous respect in the communities;27 they were important political men since they acted as final arbiters in cases through the use of traditional oath taking. the indian government, has quickly developed into a centre for traditional. it was significantly active in the first republic, the instrumentalization of religion for political objectives was taken to its climax in the build-up to the second republic, through the secular/sharia debates at the constitution drafting committee (cdc) and the constituent assembly (ca) in 1976–1978. does the nigerian state adhere to the principle of religious pluralism (respect for all religions)? this is because a secular state guarantees freedom of religion and conscience, thereby enabling all religious adherents to practise their faiths uninhibitedly. and socially, the traditional igbo society had no centralized form of government,17 except in kingdoms such as those of the nri, arochukwu, agbor, and onitsha. apparently forgotten meaning of tradition and the significance of the.), the unanimous tradition ‘essays on the essential unity of all religions’, the sri lanka institute of traditional studies, colombo, 1991. this development has led to a culture of ‘religious politicization’, a tradition that has engendered sectarianism and engendered political divisiveness between the two dominant religious communities. though relevant to social organization in igboland, religion was dominant at the family level due to the diversity in worship and subscription to diverse minor divinities. if you want to bring religion in, let it be after office hours., architecture, time and eternity studies in the stellar and temporal symbolism of traditional buildings 2vols. for example, the symbolism of the “centre”, the “cross” and the “circle”, are found in nearly every tradition throughout the history of humankind. a statement by archbishop olubunmi okogie, the catholic bishop of lagos diocese, represents the chrisitan community's perception on the relationship between the state and religion: ‘when you are in a position of trust, forget about your religion because it is a private affair between you and your god. these meanings are derived from the ultimate “diversity in unity” of the metaphysical referent of the symbol.

The Unanimous Tradition

it always partakes of the reality which it renders intelligible; and while it enunciates the whole, abides itself as a living part in that unity of which it is representative., northern muslims have had an obstinate adherence to the traditional philosophy of power and leadership that existed in pre-independence caliphate, a philosophy that associated governance with rulership in the traditional mould of the caliphatorial oligarchy. religion does not affect the government’s affairs, meaning that laws and regulations are not based on religion. articlespublishauthor guidelinessubmitorder offprintsopen access optionspurchasealertsaboutabout oxford journal of law and religioneditorial boardadvertising and corporate servicesself-archiving policydispatch dates. the northern region particularly championed a policy of regionalism, which was essentially aimed at weakening the centre and strengthening the regions, the objective of which was to promote peculiar regional tendencies, particularly adherence to islamic law..The adequate or sacred symbol is deemed to have been “given”; it is revealed to the tradition from a non-human source. the nature of traditional hausa religion was spirit- and family-centred.’37 thus independence for nigeria came with a serious burden of defining the relationship between religion and politics, as the northern muslims continued their search for an islamic identity through the realization of a full islamic state.. ’the concordances between all traditional forms may be said to represent genuine “synonymies”; that is how we regard them, and just as the explanation of certain things may be easier in one language than in another, so one of these forms may be better fitted than others for expounding certain truths and rendering them easier to understand. this political jolt was essentially based on a previous perception of power as an exclusive preserve of the emirs and the nobles, as well as the reality of a new nation that sought to create a distinction between political and religious authority. to the understanding of the traditions the idea of “symbol” refers to a sensible entity that directs the understanding from the physical towards the supra-physical levels of reality.’85 in addition, there is an unofficial tradition of making christian and muslim prayers at every official and state function in disregard to animists and other religious adherents. at the same time the “network of homologous symbols”, as snodgrass calls it, does itself reveal the essential principle of unity in diversity. is true that many nations with deeply entrenched euro-christian traditions lay claim to secularism, in spite of the overt influence of religious traditions on their public lives. second, religion is separate from the state in a secular government. secularity involves individual actors’ personal behaviour and identification with secular ideas and traditions as a mode of consciousness. since all symbols within a tradition are so many variant reflections of one and the same principle, they are all interconnected by way of this common reference, so that the analysis of the pattern of homologies generated from a given symbol as datum, if taken far enough, will eventually extend out to include the symbolic forms of all traditions. the traditional hausa communities were captured by uthman dan fodio’s islamic jihad in the 19th century, both islam and tr flourished in hausa societies, although the former had an edge over the latter due to its universality. in respect to its metaphysical archetype the symbol expresses principial unity. ‘the forms are unity in diversity and diversity in unity.Summer is the best season essay

Religion and the Nigerian State: Situating the de facto and de jure

snodgrass explains this universality, as evidenced through comparative juxtaposition of the traditions:The network of homologous symbols, myths, rituals and doctrines that can be delineated by a process of comparative juxtaposition is capable of indefinite extension. the soft secularist is willing to take a live-and- let-live attitude toward religion as long as it doesn’t impinge on his freedom of choice or seek control of american public institutions. state–religion relations in nigeria are characterized by ill-defined boundaries..38 eliade, ’methodological remarks on the study of religious symbolism’: eliade & kitagawa, the history of religion, 1959, pp. this is because the practice has become a tool for political patronage, as state governors and federal politicians use the opportunity to reward party men and women in the hope of solidifying their political bases. as guénon observes, ‘the essential idea of the latin word natura, just as of its greek equivalent physis, is of ‘becoming’. religions and the forms of traditional societies with their sacred arts and.—alh sa’ad abubakar; sultan of sokoto and leader of the islamic community in nigeria, 2011nigeria is a secular nation. we shall see later, the colonial intention was to bequeath to nigeria a moderate secular state; yet the historical religious sectarianism, occasioned by intense politicization of religion, has deeply implicated the state in religious patronage, thereby creating a contradiction as to the true character of state–religion relation., on the other hand, is carried out essentially from within; by this we mean that it properly consists in envisaging things in the unity of their principle, in seeing how they are derived from and dependent on that principle, and thus uniting them, or rather becoming aware of their real unity, by virtue of a wholly inward bond, inherent in what is most profound in their nature.’11 regarding this error of arbitrariness, schuon writes,The symbolic language of the great traditions of mankind may indeed seem arduous and baffling to some minds, but it is nevertheless perfectly intelligible in the light of the orthodox commentaries; symbolism–this point must be stressed–is a real and rigorous science, and nothing can be more naïve than to suppose that its apparent naïvety springs from an immature and “prelogical” mentality. it is in this light that the implication of the current state–religion relationship is examined. these meanings are derived from the ultimate “diversity in unity” of the metaphysical referent of the symbol. in spite of the apparent dominance of islam and christianity in public relations, the syncretic nature of religion among nigerian tribes has paradoxically made tr a sort of melting pot, as those who profess both islamic and christian faiths frequently patronize traditional religious priests for spiritual rituals. as guénon observes, ‘the essential idea of the latin word natura, just as of its greek equivalent physis, is of ‘becoming’. although nigeria’s prohibition of a state religion, its constitutional guarantee of freedom of religion and conscience, as well as the prohibition of discrimination on the ground of religion by the constitution are not sufficient to warrant its characterization as a hard secular state, yet the deficits identified above also do not warrant a description of the country as non-secular. when philosophy uses reason to resolve a doubt, this proves precisely that its starting point is a doubt that it is striving to overcome, whereas we have seen that the starting point of a metaphysical formulation is always something essentially intellectually evident or certain, which is communicated, to those able to receive it by symbolical or dialectical means designed to awaken in them the latent knowledge that they bear unconsciously and, it may even be said, eternally within them..This is to realise that, ‘there are symbols which are common to the most diverse and widely separated traditional forms, not as a result of “borrowings”, which in many cases would be quite impossible, but because in reality they pertain to the primordial tradition from which these forms have issued either directly or indirectly. in spite of religious influences on nigeria's laws, government patronage of the two dominant religions, the trifurcation of the legal system and other imperfections identified above, the essential aim of the nigerian state, as depicted by the constitution, is to conduct government business in a manner that is devoid of religious dictates. it has been argued that the significance of this provision is that no aspect of governance, federal or state, should be run according to the exclusive dogmas or jurisprudence of any religion.Teaching thesis writing literature

Why I Am Not a Traditionalist

’ guénon writes:Natural phenomena in general, and especially astronomical phenomena, are never looked upon by the traditional doctrines otherwise than as a simple means of expression, whereby they symbolize certain truths of a higher order; and if they do in fact symbolize such truths, it is because their laws are fundamentally nothing but the expression of these very truths, in a particular domain, a sort of translation of the corresponding principles, naturally adapted to the special conditions of the corporeal and human state."political decline and redress in the light of tradition" by martin. the presidential state house has a church and mosque in it, while states’ government houses have either churches or mosques, depending on the religious predominance of a religion in the state..The symbol partakes of both the transcendent and the immanent, both the divine unity and the diversity of its realised or actualised expression. likewise, all individuals, irrespective of their religion, are equal before the law. by ranjit fernando for the sri lanka institute of traditional studies in. thus the secularity continuum ranges from liberal religionism to deism to agnosticism to atheism, while the degree of secularism depends on the level of institutional expression of secular sentiment in a nation’s political and public realms. symbol’s essential derivation from the principle means that certain expressions appear universally. at the same time the “network of homologous symbols”, as snodgrass calls it, does itself reveal the essential principle of unity in diversity. was a critical element of pre-colonial yoruba politics; in fact, political activities derived their source and legitimacy from religion. that the social organization of the caliphate recognized the fusion of political and religious authority, the post-colonial hausa-fulani political elite continued, albeit informally, to associate religion with politics in the new political order, thereby creating an unhealthy tradition of politicizing religion and instrumentalizing it for political mobilization..38 eliade, ’methodological remarks on the study of religious symbolism’: eliade & kitagawa, the history of religion, 1959, pp.’ the implication of these provisions is that, whereas all religious groups or communities have the legal right to wholly own educational institutions and provide religious instructions to pupils/students of that community based on their faith, any pupil/student of the community or another who professes a religion other than the one recognized and provided by that institution, shall not be compelled to take the said religious instructions provided by the institution.), the unanimous tradition ‘essays on the essential unity of all religions’, the sri lanka institute of traditional studies, colombo, 1991.’ guénon writes:Natural phenomena in general, and especially astronomical phenomena, are never looked upon by the traditional doctrines otherwise than as a simple means of expression, whereby they symbolize certain truths of a higher order; and if they do in fact symbolize such truths, it is because their laws are fundamentally nothing but the expression of these very truths, in a particular domain, a sort of translation of the corresponding principles, naturally adapted to the special conditions of the corporeal and human state. in respect to its metaphysical archetype the symbol expresses principial unity. furthermore modern symbolism has degenerated into an arbitrary game rather than the exact science of traditional understanding. igbo communities presented a paradox of a sort, in terms of community–religion relations. whereas the constitution demonstrates a genuine intention to separate the state and its institutions from religious doctrines, the religious character of the people—which has attained cultural synthesis—makes it extremely difficult to avoid reference to religion in the public sphere. whereas successive military dictatorships either aided or condoned the illegitimate influence of religion on state matters, the gradual entrenchment of democracy and the rule of law should, and has, indeed marked the erosion of these religious vestiges from the domain of governance.

Understanding “Symbol”

the contemporary use of the term in english is credited to the british philosopher, george holyoake, who first used ‘secularism’ in 1851 to describe his views of promoting a social order separate from religion, without actively dismissing or criticizing religious belief. individuals are free to exercise their religions and manifest their religious beliefs in both the private and the public sphere.-colonial state–religion relations among the disparate ethnic nationalities that now form the geographical entity called nigeria took various forms. and the nigerian state: situating the de facto and de jure frontiers of state–religion relations and its implications for national security. according to him, the french revolution, which was anchored on a joint struggle against despotism, religion, the monarchy, and the roman catholic church (ie the french jacobin tradition), was unreservedly antagonistic to religion and therefore promoted atheism. for example, the symbolism of the “centre”, the “cross” and the “circle”, are found in nearly every tradition throughout the history of humankind. thus, in spite of the apparent scorn of tr by nigerian elites as a result of the modernizing influences of the colonizing religions, tr continues to be furtively patronized by a great many adherents of both islam and christianity and has therefore maintained its relevance. this logic rationalizes the provision of section 10 of the 1999 constitution which says: ‘[t]he government of the federation or of a state shall not adopt any religion as state religion’, thus ensuring the absence of a state religion. according to oral traditions, chukwu created the visible universe (uwa)22 and everything in it, but dwells in the sky with a host of powerful divinities and primordial beings. section 38 (2) of the 1999 constitution provides that ‘[n]o person attending any place of education shall be required to receive religious instruction or to take part in or attend any religious ceremony or observance if such instruction ceremony or observance relates to a religion other than his own, or religion not approved by his parent or guardian. in spite of its inconclusive nature, the sharia debate was significant in two material respects: one, it reinforced the politicization of religion, as both sides of the divide adopted pseudo-religious populism to impress their followers; two, it either introduced or reinforced religious acrimony in politics; a development that has remained a significant indicator of political alignments and policy configuration. fifth, a secular government requires freedom of religion and conscience. surrender to dan fodio’s jihad and the subsequent establishment of the islamic caliphate, however, changed the complexion of state–religion relations in hausa communities. it always partakes of the reality which it renders intelligible; and while it enunciates the whole, abides itself as a living part in that unity of which it is representative. up elsewhere, the foundation for traditional studies in the u. it is not my intention herein to provide a critique of the modern understanding of symbol but rather to offer an exposition of the traditional view of “symbol.’30 lama govinda remarks, ‘it is the nature of a symbol to be as manifold as the life from which it grew, and yet to retain its character, its organic unity within the diversity of its aspects. it is here that the cosmos unveils its beauty ceasing to be only externalised fact or phenomenon but becoming immediate symbol, the reflection of the noumenon, the reflection which is not separated but essentially none other than the reality reflected., uncreated light the traditional doctrine of the intellect in dante and blake, dept. under the new political dispensation, the sardauna of sokoto, alhaji ahmadu bello, a caliphatorial prince, became the premier of the northern region, the de jure political leader of northern nigeria, while the sultan of sokoto remained the de facto leader of the muslim community in the north.


Essay essential religion tradition unanimous unity

Religious Commitment

for the soft secularist, religion is properly a private lifestyle option, which must not threaten liberty and social harmony in a differentiated and pluralistic society., the quest history and meaning in religion, the university of chicago press, chicago, 1969., architecture, time and eternity studies in the stellar and temporal symbolism of traditional buildings 2vols. furthermore, the practice creates opportunity for rent-seeking among politicians and senior public servants who exploit the impervious process of administration at the various pilgrim boards, for personal aggrandizement. its independence in 1960, nigeria has struggled unsuccessfully to clearly articulate the relationship between religion and the state. the traditional authority in yorubaland was perceived as divinely ordained and, therefore, was revered by its subjects. a clear understanding of the nature and character of state–religion relations among the hausa-fulani ethnic nationality, a cursory consideration of its transformation is useful. an analysis of religious influences on communal politics/governance in these pre-colonial societies as well as the transformation of state–religion relations among them will show how their respective historical developments influenced contemporary state–religion relations. frithjof schuon remarks,What essentially distinguishes the metaphysical from the philosophical proposition is that the former is symbolical and descriptive, in the sense that it makes use of symbols to describe or translate knowledge possessing a greater degree of certainty than any knowledge of a sensible order, whereas philosophy …is never anything more than what it expresses., on the other hand, is carried out essentially from within; by this we mean that it properly consists in envisaging things in the unity of their principle, in seeing how they are derived from and dependent on that principle, and thus uniting them, or rather becoming aware of their real unity, by virtue of a wholly inward bond, inherent in what is most profound in their nature. until 1985, catholicism was the recognized state religion in italy, and public life is heavily influenced by catholic traditions and personalities; yet, the italian state asserts its secular nature. to the understanding of the traditions the idea of “symbol” refers to a sensible entity that directs the understanding from the physical towards the supra-physical levels of reality. this is particularly so as the politicization of religion inevitably breeds premeditated inequities in terms of resource allocation and other ramifications of patronage by the dominant religious group(s). in view of the destructive character of this current situation, the article advocates the separation of state from religious affairs, without necessarily detracting from the spiritual essence of religion in private life., in its aspect as the cosmic environment, expresses a symbolic constitution that is both essential and effective: essential, as the cosmos is none other than ‘one vast complex mythos, or symbolic representation’;52 and effective, as symbolism provides the structure and key for the return of the human to the divine. ultimately, therefore, the entire gamut of nigeria’s professed security interests identified above has been compromised by religious extremism and violence, which is induced by the blurred relationship between religion and the state. thus, secularism does not mean the absence of religion from society. although scholars have established a distinction between secularity and secularism, these concepts are commonly regarded as meaning the same thing: political neutrality, freedom of religion, atheism, or irreligion. frithjof schuon remarks,What essentially distinguishes the metaphysical from the philosophical proposition is that the former is symbolical and descriptive, in the sense that it makes use of symbols to describe or translate knowledge possessing a greater degree of certainty than any knowledge of a sensible order, whereas philosophy …is never anything more than what it expresses. france and turkey, which exemplify strict secularism, are multi-religious nations with many pious people, yet religion is kept out of government and its institutions. The tooth fairy business plan

to the french jacobin tradition, the american revolution was anchored on the protestant heritage of the reformation, whereby religious individualism and autonomy predated any concept of political autonomy; hence americans adopted a more moderate approach, characterized by indifference towards religion or encouragement of religious pluralism as promoted by the deists and liberal protestants of the early republic. furthermore modern symbolism has degenerated into an arbitrary game rather than the exact science of traditional understanding. in many instances, pupils in such institutions who profess faiths other than those recognized and instructed are not afforded the opportunity of receiving instructions in their religions. for instance, christian children who attend islamiya schools are sometimes denied the opportunity of receiving christian religious instruction, while muslim pupils attending christian schools are sometimes denied the right of receiving islamic religious instructions, in violation of the constitution. of the unanimous tradition: essays on the essential unity of all religions edited by ranjit fernando. … in a more specific and restricted sense, however, there is also a deliberate and calculated symbolism, one that crystallizes the doctrinal teachings of a tradition in the form of a prescribed figurative or spatial representation. of 'The Unanimous Tradition: Essays on the essential unity of all religions' edited by Ranjit FernandoMobile microsite search term. the jamma’atu nasril islam (jni) (society for the victory of islam) for example, argued that ‘secularism is a system of social teachings or organisation which allows no part of religion’, while sheik abubakar gummi, the late pillar of islamic activism in nigeria, said ‘a secular state is an atheistic state. as demonstrated in the analysis of the various pre-colonial nationalities in section 2 above, religion was in that time a source of political legitimacy. an emergent secular regime that sought to separate religion from state affairs was therefore problematic to the northern oligarchs, who were accustomed to the fusion of political, economic, and spiritual roles under an islamic regime. does the nigerian constitution guarantee freedom of religion and conscience?.The adequate or sacred symbol is deemed to have been “given”; it is revealed to the tradition from a non-human source. whereas the traditional institutions of governance of some ethnic nationalities were an amalgam of political and religious authority, religion and its institutions were independent of political authority in some communities.’ similarly, subsection 3 says ‘[n]o religious community or denomination shall be prevented from providing religious instruction for pupils of that community or denomination in any place of education maintained wholly by that community or denomination. afterwards, an evaluation of these laws is made against the de facto relationship between religion and the state. snodgrass notes this network as symbolised, in the hindu tradition, by inda’s net (symbolism of the stupa, 1985, p. accordingly, a middle-of-the-road approach which seeks the limited integration of religion into the public realm (what i refer to as moderate or concessional secularism63) is hereby suggested as the most appropriate strategy. terwase sampson; religion and the nigerian state: situating the de facto and de jure frontiers of state–religion relations and its implications for national security.’66 on the other hand, northern muslims have consistently maintained a hostile view of secularism since independence, describing the concept as atheism or irreligion, a perception consistently expressed whenever reference is made to nigeria as a secular state. on the other hand, soft secularism safeguards guarantee the right to freedom of worship and religion to all persons, both leaders and the led, thereby protecting the rights of religious minorities. Write a book in november


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