Talk:Jippirasti
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Kudos
A shout-out to Al-Bargit, who created the initial article on Jippirasti. Zompist 21:15, 3 August 2007 (PDT)
- Thank you, mr Rosenfelder and I'm expecting to see a Tzuro grammar too. Al-Bargit 05:00, 6 August 2007 (PDT)
Derivation
I note the derivation translates "jippirasti" as "“I have heard Jippir”, with the implication “heard and obeyed”" It doesn't, however, give a derivation for 'Jippir' itself. Is there one? Furius 22:23, 11 August 2007 (PDT)
- Not sure yet, although it's a nominalization— same derivational process as teŋŋir 'saint' from teŋ 'over'. Zompist 11:06, 12 August 2007 (PDT)
Comparison to terrestrial religions
I try to go easy on terrestrial comparisons, as I think they 'break the spell' and draw attention to the world-creation process. However, it's fine to discuss these things on the talk page.
- Although Jippirasti has many superficial similarities to Islam (indeed, Jippirasutum would probably claim that Muslims already know Jippir under the name "Allah"), it is not related in the same way Eleďát is to Christianity. Many of its beliefs and customs are inherited from the practices of the Tžuro, such as those governing the fsava. Certain forms of Jippirasti, such as Fanpita, actually resemble Roman Catholicism in some ways more than Islam. Their attitude toward Eleďát seems similar to that of Muslims toward Christianity -- closer to the truth than pagans, but not perfect.
The obvious similarities to Islam are monotheism, a prophet, a holy book, and the sudden military expansion, and to some extent the idea of the Tej and a fixed list of required actions. Obvious differences: the kinship system and the position of women are very different. Sources of other elements include Judaism, Buddhism, Gnosticism, and some Amerindian traditions; and due to my own background I probably can't create a monotheism without Christian influences. A subtle difference from Islam is that Muḥammad was a city merchant, and Islamic mores are thus easily compatible with sedentary life; Babur was a nomad who had no experience with cities. Naturally, Almean conditions (such as the conquest of Skouras, the rise of Dhekhnam and the interaction with Arcel) also helped determine how Jippirasti developed. Zompist 12:02, 20 August 2007 (PDT)
- The discussion page certainly does seem to be a handy "appendix" area... I will observe this rule in the future. BGMan 17:56, 4 September 2007 (PDT)
Eschatology
One thing I've noticed about Almean religions is that the ones we know the most about don't spend too much time on eschatology. In the case of a universalising religion like Jippirasti, that presents an interesting challenge. It's all very well that God wants us to convert the rest of the world to follow him, but what exactly will be the consequences for them if they don't? "Moral confusion" on its own isn't something that often motivates great efforts of conquest and proselytising. The urgency in particular of early Christianity was largely based on a sense of immenence of the final judgement. So my question is: will the world end under Jippirasti? So Haleza Grise 14:40, 20 February 2010 (UTC)
- An excellent question-- I'll have to think about it with relation to Jippirasti, though I'll point you to the millennialism of Mešaism. I don't think it's common in terrestrial religions. On the other hand I'm kind of allergic to Christian eschatology, so that may influence me. Zompist 16:13, 20 February 2010 (UTC)
- I think that even Christianity is varying on its emphasis on eschatology. They seemed to be expecting the end of the world fairly soon in the first century AD, with a comeback at the year 1000, but after that it was pretty much deemphasized among Catholics and Orthodox, and is only really harped upon by certain groups of evangelical Protestants... so even in Christianity it seems atypical. BGMan 18:57, 21 February 2010 (UTC)
