Relevant bibliographies by topics / Anthropology of religion

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Anthropology of religion'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Anthropology of religion"

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Bnok, Peter H. "Anthropology and Religion." Mankind 2, no. 8 (February 10, 2009): 284–85. http://dx.doi.org/10.1111/j.1835-9310.1940.tb00972.x.

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Bowie, Fiona. "Anthropology of Religion." Religion Compass 2, no. 5 (July 21, 2008): 862–74. http://dx.doi.org/10.1111/j.1749-8171.2008.00091.x.

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Schwartz, Stephan A. "Nonlocal Consciousness and the Anthropology of Religion." DIALOGO 7, no. 2 (June 30, 2021): 237–44. http://dx.doi.org/10.51917/dialogo.2021.7.2.20.

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"Most discussions of religion center on dogmas and beliefs, either of a particular religion or a comparison across denomina- tions. I would like to look at religion from the perspective of a consciousness experimentalist, setting aside the dogmas and beliefs. When I look at religion, any religion, as an experimentalist, what I see is a cohort of people consensually holding a world- view. The process of assembling the cohort seems to me very much like Thomas Kuhn’s description of the paradigm process. The paradigm in religion is defined by scripture and dogma. The paradigms differ in many ways but they all have one thing in common. All are centered on the aspect of consciousness that in science we call nonlocal, and that is now being explicitly researched in near death studies, therapeutic intention work, and remote viewing. For me what is perhaps most interesting of all in studying both religions and the science of consciousness is that this is one of history’s great confluences, the practices of the religion and the practices of science have found common ground, and reached the same conclusions."
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Bloch, Maurice. "Durkheimian anthropology and religion." HAU: Journal of Ethnographic Theory 5, no. 3 (December 2015): 285–99. http://dx.doi.org/10.14318/hau5.3.019.

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Buckser, Andrew. "Anthropology of Religion Section." Anthropology News 41, no. 3 (March 2000): 53. http://dx.doi.org/10.1111/an.2000.41.3.53.1.

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Buckser, Andrew, and Katharine L. Wiegele. "Anthropology of Religion Section." Anthropology News 41, no. 3 (March 2000): 53. http://dx.doi.org/10.1111/an.2000.41.3.53.2.

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Buckser, Andrew, and Miranda K. Smith. "Anthropology of Religion Section." Anthropology News 41, no. 3 (March 2000): 53–54. http://dx.doi.org/10.1111/an.2000.41.3.53.4.

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Buckser, Anrew. "Anthropology of Religion Section." Anthropology News 41, no. 4 (April 2000): 51. http://dx.doi.org/10.1111/an.2000.41.4.51.1.

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Buckser, Andrew. "Anthropology of Religion Section." Anthropology News 41, no. 5 (May 2000): 57. http://dx.doi.org/10.1111/an.2000.41.5.57.2.

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Buckser, Andrew. "Anthropology of Religion Section." Anthropology News 41, no. 6 (September 2000): 96. http://dx.doi.org/10.1111/an.2000.41.6.96.1.

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Dissertations / Theses on the topic "Anthropology of religion"

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Gregor, Brian. "Anthropologia Crucis: A Philosophical Anthropology of the Cross." Thesis, Boston College, 2009. http://hdl.handle.net/2345/3763.

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Thesis advisor: Richard Kearney
What does the word of the cross mean for philosophical anthropology? That is my question in this dissertation, which undertakes a philosophical engagement with a word that is both a scandal and folly for philosophical wisdom. My task is to give a hermeneutical description of what I call the cruciform self, and to examine the significance of the cross for several key themes of philosophical anthropology. Because my focus is thematic, I engage with several interlocutors--most prominently Paul Ricoeur and Dietrich Bonhoeffer, but also Luther, Kierkegaard, Heidegger, Levinas, and Charles Taylor. Given the pronounced theological aspects of this project, a recurring theme is the relation between philosophy and faith, reason and revelation. The word of the cross interrogates anthropology as well as philosophy, and so I present a hermeneutics of the cruciform self as well as a distinctly cruciform philosophy. Chapter 1 outlines the hermeneutical turn in philosophical anthropology, and argues that the self is constituted in being addressed by an external word. Chapter 2 then draws on Luther's theology of the cross to sketch an ontology of justification by faith, in which the self is constituted by eschatological possibility rather than achieved actuality, and stands outside of itself with its identity in another, in promise rather than presence. Chapter 3 interprets sin and evil according to the image of incurvature--i.e., the self curved in on itself, cut off from its true relations to God, others, and itself. Chapter 4 then argues that this incurvature must be broken open by an external word. There I draw on Bonhoeffer's phenomenological christology, which identifies this word as Christ, the Counter-Logos who reverses the intentionality and interrogation of the immanent human logos. The chapters in Part II then use Bonhoeffer's account of the ultimate and the penultimate to show how the word of the cross refigures philosophical thinking about the concreteness and continuity of faith (Ch.5), human capability, agency, and ethical responsibility (Ch.6), reflexivity, self-understanding, and intentionality (Ch.7), and the tension between faith and religion (Ch.8)
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Hinz, William. "Alan Watts' theological anthropology and its implications for religious education." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60471.

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To those individuals who felt alienated and disillusioned by traditional Western forms of religion, Alan Watts offered a different way of looking at the world and a new understanding of what it means to be religious. Borrowing heavily from Taoism, Zen Buddhism, Vendanta Hinduism and other Eastern traditions, Watts argues that our widely accepted notion of a person as an active, willing agent existing as a lonely island of consciousness is an illusion rooted in social and linguistic conventions.
In place of the typical Western image of God as an external personal being governing the universe by means of his omnipotent will and omniscient intellect, Watts argues in favour of the Eastern image of God as the mysterious depth and ground of all being.
If education is concerned with the task of enabling a person to grow and mature as a full human being and religion is concerned with fostering the uniquely human capacity to be fully present and open to the mystery and wonder of existence, then it follows that being educated and becoming religious are part of the same process. For Watts, religious education is characterized not according to a specific content but rather an underlying set of values which promote an awareness of humanity's interrelationship and interdependence with the rest of the universe.
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Yumul, Arusyak. "Religion, community and culture : the Turkish Armenians." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334266.

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Zeitlyn, David. "Mambila traditional religion : Sua in Somié." Thesis, University of Cambridge, 1990. https://www.repository.cam.ac.uk/handle/1810/237240.

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This work is an analysis of Mambila religion based on fieldwork in Somié village, Cameroon. An ethnographic and historical introduction to the Mambila is followed by an account of their religious concepts. It is argued that, despite their adherence to Christianity (and to Islam), traditional practices continue to be of great importance in everyday life. In order to examine traditional practice descriptions are given of divination and oath-taking rites. Translated transcripts of the different forms of the sua-oath form the empirical core of the thesis. The transcripts illustrate the way that Mambila experience and understand the meaning of sua. Descriptions are also given of the sua masquerades. Finally I examine problems inherent in the analysis of non-literate societies lacking a reflective tradition, and in particular, societies lacking precise, structured religious concepts. This allows for discussion of resulting implications on the relationships between religion, politics and ‘symbolic power.’
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Zackariasson, Ulf. "Forces by Which We Live : Religion and Religious Experience from the Perspective of a Pragmatic Philosophical Anthropology." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-1906.

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This study argues that a pragmatic conception of religion would enable philosophers to make important contributions to our ability to handle concrete problems involving religion. The term 'philosophical anthropology', referring to different interpretative frameworks, which philosophers draw on to develop conceptions of human phenomena, is introduced. It is argued that the classical pragmatists embraced a philosophical anthropology significantly different from that embraced by most philosophers of religion; accordingly, pragmatism offers an alternative conception of religion. It is suggested that a conception of religion is superior to another if it makes more promising contributions to our ability to handle extra-philosophical problems of religion. A pragmatic philosophical anthropology urges us to view human practices as responses to shared experienced needs. Religious practices develop to resolve tensions in our views of life. The pictures of human flourishing they persent reconstruct our views of life, thereby allowing more significant interaction with the environment, and a more significant life. A modified version of reflective equilibrium is developed to show how we, on a pragmatic conception of religion, are able to supply resources for criticism and reform of religious practices, so the extra-philosophical problems of religion can be handled. Mainstream philosophy of religion attempts to offer such resources by presenting analogy-arguments from religious experience. Those arguments are, however, unconvincing. A comparison of the two conceptions of religion thus results in a recommendation to reconstruct philosophy of religion.
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MacKay, Donald Bruce. "Ethnicity and Israelite religion, the anthropology of social boundaries in judges." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ27686.pdf.

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Dargan, Geoffrey David. "The possible self : an exposition and analysis of metaphysical themes in Kierkegaard's theological anthropology." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:939bc331-d3af-4144-8aac-f6fa6be95f0b.

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This thesis proposes that Søren Kierkegaard's thought - in particular, his theological anthropology - is undergirded by an inchoate metaphysics of modality. It focuses on the concept of possibility (Danish: Mulighed), arguing that possibility is a primary ingredient of the Kierkegaardian self and serves as a kind of 'engine' for the development of the individual before God. Accordingly, viewing Kierkegaard's works through the lens of possibility is a fruitful way to gain new insights into his beliefs, and clarifies what he sought to express in his authorship. Kierkegaard, I argue, formulates a multilayered account of possibility that, while not abandoning metaphysics, re-frames possibility existentially, in terms of what the self may actually become, not only in and for itself but also in relation to God. One's selfhood and one's relation to God both require an ontology of possibility. His existential concerns arise from this metaphysical footing. This thesis then considers how possibility is integral to human selfhood. Genuine selfhood is an openness towards God's eternal possibility, rather than the self's attempting to create its own eternal possibilities via some other means of actualization. If the human person, by faith, becomes 'grounded in the absolute', then that person is becoming a self precisely because God is actualizing her possibilities. God is for Kierkegaard the source of all possibility. Theologically, Kierkegaard's conception of possibility presents us with ideas that may be fruitful in further discussion of God's attributes and the ways in which God is understood to relate to the created world. Anthropology, ontology, and theology are thus inextricably linked.
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Thorold, Alan Peter Hereward. "The Yao Muslims : religion and social change in southern Malawi." Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/226813.

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The African Muslim minority in Malawi has been identified with one particular linguistic group, the Yao. The dissertation begins with the problem of their conversion and adherence to Islam in the face of seemingly adverse circumstances. In exploring-solutions to this problem the emergence of a Yao identity is outlined and the politics of conversion are described. The narrative then moves on to the transformations of the Yao Muslims in the hundred years since their conversion. A model of religious change is developed that attempts to account for both the dynamics of change and the contemporary situation of Islam in southern Malawi. The Yao Muslims are shown to be divided into three competing and sometimes hostile factions that are termed the Sufis, the sukuti or 'quietist' movement and the new reformists. The appearance of these movements and their interaction with one another is described in relation to the questions of identity and religious practice. The model proposes a three phase scheme of Islamic change (appropriation and accommodation followed by internal reform and then the new reformist movement) that is defined in part by the relationship of the Yao Muslims to writing and the Book. It is suggested that a certain logic of transformation is endogenous to Islam as a religion of the Book and that the scripturalist tendencies of the reformist movement give it an advantage over the followers of Sufi practices, especially in the context of modern systems of communication and education. The general approach is that of an historical anthropology, linking notions of structured change to anthropological concerns with ritual and practice. The analysis concludes by raising questions about the nature of religious change in the context of an increasingly volatile world system and the place of the anthropology of religion in the understanding of modernity.
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Gibb, Camilla C. T. "Religion, politics and gender in Harar, Ethiopia." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321548.

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Pettinger, Alasdair. "Irresistible charms : African religion and colonial discourse." Thesis, University of Essex, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328351.

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Books on the topic "Anthropology of religion"

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Stevens, Phillips, and Denice J. Szafran. Anthropology of religion. Abingdon: Routledge, 2010.

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Morris, Brian. Religion and anthropology: A critical introduction. Cambridge: Cambridge University Press, 2006.

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Bowen, John Richard. Religions in practice: An approach to the anthropology of religion. 5th ed. Boston: Prentice Hall, 2010.

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Crapo, Richley H. Anthropology of religion: The unity and diversity of religions. Boston, Mass: McGraw-Hill, 2003.

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D, Glazier Stephen, ed. Anthropology of religion: A handbook. Westport, Conn: Greenwood Press, 1997.

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Harvey, Whitehouse, and Laidlaw James, eds. Religion, anthropology, and cognitive science. Durham, N.C: Carolina Academic Press, 2007.

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Vergote, Antoine. Psychoanalysis, phenomenological anthropology and religion. Leuven: Leuven University Press, 1998.

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Vergote, Antoon. Psychoanalysis, phenomenological anthropology and religion. Amsterdam: Rodopi, 1998.

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Malefijt, Annemarie De Waal. Religion and culture: An introduction to anthropology of religion. Prospect, Ill: Waveland Press, 1989.

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1939-, Hicks David, ed. Ritual and belief: Readings in the anthropology of religion. 2nd ed. Boston: McGraw Hill, 2001.

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Book chapters on the topic "Anthropology of religion"

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Eller, Jack David. "Religion." In Cultural Anthropology, 216–40. Fourth edition. | Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9780429197710-12.

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Bowie, Fiona. "Anthropology of Religion." In The Blackwell Companion to the Study of Religion, 3–24. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405168748.ch1.

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Middleton, John. "Religion, Anthropology of." In Encyclopedia of African Religions and Philosophy, 606–9. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_333.

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Quadrio, Philip A. "Politics, Anthropology and Religion." In Politics of Religion/Religions of Politics, 29–49. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9448-0_3.

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Hansen, Thomas Blom. "Religion." In A Companion to Urban Anthropology, 364–80. Oxford, UK: John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118378625.ch21.

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Blaine, Dylan. "Biblical Anthropology." In Encyclopedia of Psychology and Religion, 211–15. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200034.

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Blaine, Dylan. "Biblical Anthropology." In Encyclopedia of Psychology and Religion, 1–4. Berlin, Heidelberg: Springer Berlin Heidelberg, 2017. http://dx.doi.org/10.1007/978-3-642-27771-9_200034-1.

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Geertz, Armin W. "Hopi Religion and Anthropology." In Encyclopedia of Sciences and Religions, 1017–21. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1500.

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Strenski, Ivan. "Reductionism and Structural Anthropology." In Religion in Relation, 41–56. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-11866-3_3.

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Eller, Jack David. "Religion and morality." In Introducing Anthropology of Religion, 126–49. 3rd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003182825-6.

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Conference papers on the topic "Anthropology of religion"

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Dandirwalu, Resa. "Church Sasi: beyond Religion Boundaries Study of Religious Anthropology." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.30.

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Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.

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Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.
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Rajsky, Andrej. "RELIGION FACING CURRENT CHALLENGES OF NIHILISTIC CULTURE." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.108.

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Subchi, Imam, Rena Latifa, and Munir. "Religion and Anthropology: Identifying Koentjaraningrat’s Elements of Culture in The-Quran." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009938520062013.

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Vančo, Ildikó, and István Kozmács. "Relationship between the Identity and Language Attitudes toward Mother Tongue among Young Udmurt People and Slovakian Hungarians." In GLOCAL Conference on Mediterranean and European Linguistic Anthropology Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/comela22.5-7.

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In our paper, we will shortly define the notion of minority, identify the basic issues of a sense of identity, and clarify the role of language in the maintenance of minorities and their identities. The group identity of minorities can be defined along three main factors which occur as historical, linguistic and cultural identity within a certain spatial and time frame. There are various group identities, and groups usually give special attention to some characteristic features, as language, race or religion (Cseresnyési 2004). We will discuss the role of one of these, namely, that of language. We will demonstrate the relationships of language and identity through language attitudes of nationalities, Hungarians in Slovakia and Udmurts in Russia, which are similar in quota but different in their historical past and social situation today) (Shirobokova 2008; Kozmács 2008). We will ask what the role of language in different state formations is and whether identity maintenance plays a role in the maintenance of minority languages and linguistic diversity. The aspects of the research are as follows: who considers what a mother tongue is; what is the relation between the mother tongue and the sense of origin; which are the main features of national affiliation; what is the importance of the mother tongue in national affiliation. The data are provided as results of a questionnaire survey. The target groups of the research were university students as future intellectuals and consequently opinion-shapers of the given ethnicity. Four groups were formed: Hungarian university students in Slovakia, Russian university students in Udmurtia, Udmurt university students in Udmurtia, and Hungarian university students in Hungary.
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Pop, Ioan-Nicolae. "Names of rhetoricians in the field of religion." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/65.

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This study is aimed at interpreting names and naming in relation to the founders of Christianity and to investigate theological figures who are a part of the cultural-spiritual heritage of the Primordial Church, by carrying out a biographical incursion into their lives. The saints described in this paper built Christianity by means of perfect synergy between fact and word, as their names have continued to exist across the centuries. In the present paper, we propose an inventory of some of the most important names of all time and their analysis from the perspective of onomastics. Thus, Eastern and Western Christianity meet through the common saints who act as patrons of their spirituality, testifying over the centuries to the fact that while the present may divide us, the past unites us. Christian rhetoricians enrich the word and the Church through their life and work, as vehicles through which creative grace is manifested. The corpus was taken from specialized studies, such as dictionaries of theology, biographies of saints, onomastic dictionaries. Methodologically, the paper employs precepts from the following fields: onomastics, theology, anthroponymy, cultural anthropology, the history of churches, rhetoric.
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Jawaut, Nopthira, and Remart Dumlao. "From Upland to Lowland: Karen Learners’ Positioning and Identity Construction through Language Socialization in the Thai Classroom Context." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.9-2.

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Karen (or Kariang or Yang) are a group of heterogeneous ethnic groups that do not share common culture, language, religion, or material characteristics, and who live mostly in the hills bordering the mountainous region between Myanmar and neighboring countries (Fratticcioli 2001; Harriden 2002). Some of these groups have migrated to Thailand’s borders. Given these huge numbers of migrant Karens, there is a paucity of research and understanding of how Karen learners from upland ethnic groups negotiate and construct their identities when they socialize with other lowland learners. This paper explores ways in which Karen learners negotiate and construct their identities through language socialization in the Thai learning context. The study draws on insights from discourse theory and ecological constructionism in order to understand the identity and negotiation process of Karen learners at different levels of identity construction. Multiple semi-structured interviews were conducted to gain deeper understandings of this phenomenon between ethnicity and language socialization. The participants were four Karen learners who were studying in a Thai public university. Findings suggest that Karen learners experience challenges in forming their identity and in negotiating their linguistic capital in learning contexts. The factors influencing these perceptions seemed to emanate from the stakeholders and the international community, which played significant roles in the context of learning. The findings also reflect that Karen learner identity formation and negotiation in language socialization constitutes a dynamic and complex process involving many factors and incidences, discussed in the present study. The analysis presented has implications for immigration, mobility, language, and cultural policy, as well as for future research.
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Tayeh, Brohanah, Kamila Kaping, Nadeehah Samae, and Varavejbhisis Yossiri. "The Maintenance of Language and Identities of the Thai-Melayu Ethnic Group in Jaleh Village, Yarang District, Pattani, Thailand." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.4-1.

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At the Thai-Malaysian border, a majority of the population comprises the Thai-Melayu ethnic group, as speakers of the Pattani-Malay dialect. Here, heritage language maintenance presents a salient factor. The ethnicity resides on both sides of the border. This study aims to investigate the heritage language maintenance and identities of the Thai-Melayu ethnic group in Jaleh Village, Yarang District, Pattani, Thailand, and to examine their attitudes towards the language used in their community. The samples-set comprised 20 local respondents who were born and raised in the village. A questionnaire addressing the effects of the heritage language maintenance of the Thai-Melayu was employed as a tool of data collection. A descriptive analysis method was used for data analysis. The results of the study revealed ideological underpinnings of the ethnic group with regards to language, as well as demographic information that informs population and cultural studies. These factors include that the Pattani-Malay dialect constitutes a major language, where the Thai language in comparison has a minor usage in the community. The Pattani-Malay dialect is used in the family domain, with extended families, or with neighbors, and in ritualistic or religion domains. In contrast, Thai is used with strangers, in government and official domains, in the school domain, and in the domain of public health. Moreover, the results support that the dialect has not as yet become endangered, evidenced by that the samples prefer the Pattani-Malay dialect as the main language for daily life, and for passing on their ethnic language to younger generations, a process labeled as ‘accidental maintenance.’
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9

Nguyen, Phuong Lien. "Conceptualizing Religions (Confucianism and Buddhism): From Poetic-Stories to Reality in Indochina." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.14-1.

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Influenced by being situated between China and India, two historical giants, the people of the three nations of Viet, Lao and Khome exhibit strong histories of imported cultures. The religions of these regions, which closely connect to people’s lives, offer strong symbolisms of lifeworlds and enculturations. People in Indochina assign great significance to living and to interpersonal relationships, more so than toward deities and spiritual agents, as well as to the creation of the cosmos. Here, folk stories frequently include the ‘first man,’ the messages from which serve to educate society. This study aims to present that Indochinese poetic stories exhibit imported theories, the moral messages within which have reached levels of mastery in the literary genre, that is, the poetic story. These moral lessons emerge in texts such as Luc Van Tien (Vietnam), Thao Hung Thao Chuong (Lao) and Tum Tieu (Cambodia). Based on historical facts, these texts expose people’s attention to humanity’s opinions of Confucianism (China) and Buddhism (India). The stories also present differences and similarities, the descriptions of which can offer pathways to explaining social dynamics in modernity. As such, locating markers within figurative talk in this literary genre may inform theories in larger narratives and philosophical texts.
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Anikeeva, Elena N. "Cultural Anthropology, Cast Hierarchy and Religious Values in Modern India*." In 4th International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200316.109.

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Reports on the topic "Anthropology of religion"

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Crossing Panama: A History of the Isthmus as Seen through Its Art. Inter-American Development Bank, December 1995. http://dx.doi.org/10.18235/0006403.

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Sixty-two paintings, sculptures, majolica and graphics from the pre-Columbian era through World War II; from Panama's Reina Torres de Arauz Museum of Anthropology, the Museum of Panamanian History, the Museum of Religious Art, the Art Museum of the Americas, as well as several private collections.
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