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Journal articles on the topic 'Customs and traditions'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Atan, Atan, Zul Indra, and Anip Febtriko. "Perancangan Game Berbasis Android Untuk Memperkenalkan Adat Melayu Riau." Rabit : Jurnal Teknologi dan Sistem Informasi Univrab 5, no. 1 (January 9, 2020): 54–66. http://dx.doi.org/10.36341/rabit.v5i1.963.

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The difficulty of getting knowledge about local customs especially Riau Malay tradition makes some people around not know much and still apply learning by using books that are still less recorded and too monotonous. Because Malay tradition there is a discussion that requires an explanation of the techniques used in learning and introducing Riau Malay tradition. Riau has many cultures, traditions and customs that are not well known to the younger generation or society in general. Customs and traditions that are believed to be hereditary and are the identity of an area must be maintained and preserved by the younger generation. One of them is Riau's Malay tradition. These customs and traditions need to be published to the public through multimedia, one of which is based on Android. The problem is the lack of knowledge about Riau Malay custom among the community. With this Android-based application, it is hoped that it will be able to preserve Riau Malay tradition more loved by the community.The scope of this study is limited to typical food, traditional clothing, tourism This type of research is descriptive research, using the method of field surveys and interviews with direct sources. This research aims to preserve the tradition of Malay Malay so that it does not become extinct and can be enjoyed by subsequent generations.

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2

Yuldasheva, Nilufar Sherkuzi Kizi. "TRADITIONS AND CUSTOMS EFFECT ON COGNITIVE AND BEHAVIORAL DEVELOPMENT OF CHILD." CURRENT RESEARCH JOURNAL OF PEDAGOGICS 02, no. 06 (June 24, 2021): 68–72. http://dx.doi.org/10.37547/pedagogy-crjp-02-06-14.

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In this article we made an effort to describe positive influence of Uzbek rituals, tradition and customs on behavioral and cognitive development of children. Custom and rituals have a significant role to bring children up in many ways. There are some methods that hidden behind tradition and ritual which are directed to prepare children to life and improve their cognitive development. In order to reveal hidden benefits of customs and rituals in the development of child we made an observation in preschool. According to our observation rituals and customs help to improve child’s attention productivity and to form behavior pattern.

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3

Poljak Istenič, Saᙡa. "Customs and Traditions as Folklorism." Traditiones 37, no. 2 (September 14, 2009): 61–110. http://dx.doi.org/10.3986/traditio2008370204.

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4

Vehrer, Adél. "Hungarian Folk Customs and Traditions." Polgári szemle 13, Special issue (2017): 371–87. http://dx.doi.org/10.24307/psz.2017.0322.

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5

Bilțiu, Pamfil, and Maria Bilțiu. "Paştile în folclorul maramureşean." Anuarul Muzeului Etnograif al Transilvaniei 34 (December 20, 2020): 131–50. http://dx.doi.org/10.47802/amet.2020.34.07.

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"Easter in the Maramureş folklore Based on direct field investigations, our research is meant to investigate the repertoire rich in traditions, customs, beliefs and superstitions, most of which make up the pre-Christian background of this religious feast day. We dedicated the first part to the preparatory acts of this feast day, giving priority to important traditions and customs due to their age: ritual sweeping, ritual lamb sacrifice, the Holy Thursday custom “piezărit”, and then to broadly approach the eggs’ painting and decorating. Following the fusion of the repertoire of pre-Christian and Christian traditions, we dedicated due space to the use of red and decorated eggs in the feast day ceremony, and we also reserved an extended space for the traditions of using eggshells and egg-reddening legends. We have permanently paid attention to pre-Christian customs performed on this feast day, such as ritual fires, customs and traditions related to the cult of the dead. We have extensively approached the custom of the Easter forefathers, in the Land of Lăpuş, which is individualized as compared to other country areas by its novelty, complexity and ethnographic elements, at Easter taking place during two days. I have reviewed the rich repertoire of beliefs and superstitions and I have treated traditions related to premonitions and folk medicine. In our research, we have dedicated an extended space to customs and traditions that take place on the second day of this religious feast day, completing its rich pre-Christian background: girls’ watering, boys’ dance, but the emphasis falls on the custom of celebrating the most diligent housekeeper, the first one to plow, in the versions from Şurdeşti and Cufoaia, which include sequences with unique ceremonial acts and rituals. Keywords: Easter eggs, Maramureș, feast day ceremony, customs "

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6

Faruqi, Muhammad Y. "Consideration of ‘Urf in the Judgments of the Khulafa' al Rashidun and the Early Fuqaha." American Journal of Islam and Society 9, no. 4 (January 1, 1992): 482–98. http://dx.doi.org/10.35632/ajis.v9i4.2536.

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Consideration of ‘Urf by the Khulafla’ al Rashidun‘Urf (custom) and ‘adah (tradition) are very ancient and importantsomes of Islamic law. As the pre-Islamic Arabs had no written documentsor script, their social systems were regulated by custom and tradition.According to the available historical accounts, the khulafa' alrashidun retained many pre-Islamic social customs and traditions and alsoadopted and established some useful nonindigenous customs. Such borrowingwas quite acceptable in their eyes, for the Prophet himself hadacknowledged the validity of some pre-Islamic customs that were compatiblewith the letter and spirit of the revelation.At the time of the Prophet, the Arabian peninsula was the home ofmany different customs and traditions. The Arabs were mainly idol worshippets,and this outlook was reflected in their customs. However, theyhad also retained a pottion of the legacy of Ibrahim: ceremonies relatedto the Ka‘bah and circumcision. These ceremonies provided the basis forthe establishment of social traditions.Many pre-Islamic customs were still practiced during the period ofthe khulafa’ al rashidun. For instance, grain (i.e., wheat, barley) continuedto be regarded as kayli (measured by capacity) and gold and silverwere considered wazni (me asured by weight). The same custom andusage were followed in commercial transactions made by the Prophet andhis four immediate successors. The fuqaha’ later based many of the rulesconcerning zakah (poor due), sadaqah (charity), and kaffarah (expiation) ...

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7

Giblin, James L., and Mathias E. Mnyampala. "The Gogo: History, Customs, and Traditions." International Journal of African Historical Studies 29, no. 3 (1997): 685. http://dx.doi.org/10.2307/221413.

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8

Rosser, Siwan M. "The Customs and Traditions of Wales." Folklore 130, no. 2 (April 3, 2019): 208–9. http://dx.doi.org/10.1080/0015587x.2018.1517957.

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9

Bag, Sanjaya Kumar. "Folktales of West Odisha: A Study." Indian Journal of Multilingual Research and Development 1, no. 1 (December 17, 2020): 16–26. http://dx.doi.org/10.34256/ijmrd2013.

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Folktales are a powerful source of oral tradition. Regional culture, environment, folk customs, customs and traditions, social customs, manners, beliefs, religious sentiments, and supernatural fantasies shape the content. The story also tells the story of the various cunning, conflicting concepts, life and physical creation, and birth mysteries of the groups involved. The article seeks to discuss the traditional and scholarly classification, the performers, and performance of folktales in West Odisha, also concerned with its socio-cultural implications.

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10

Bababekov, Akbar. "Wedding Traditions In Sangzor-Zomin Region." American Journal of Social Science and Education Innovations 03, no. 06 (June 17, 2021): 8–18. http://dx.doi.org/10.37547/tajssei/volume03issue06-02.

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11

Aminullah, Aminullah, Puji Lestari, and Sigit Tripambudi. "Model Komunikasi Antarbudaya Etnik Madura dan Etnik Melayu." Jurnal ASPIKOM 2, no. 4 (January 18, 2015): 272. http://dx.doi.org/10.24329/aspikom.v2i4.77.

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This study aims to determine the model of intercultural communication and intercultural communication barriers between Madurese and Malays in Roban, Singkawang West Kalimantan. It is research a qualitative research. Data were collected through observation, document review, and interviews. The result shows that the form of communication is mutual respect between cultures and ethnic customs that appreciates each other. Malay ethnic honors and respects customs of Madurese ethnic and vice versa. Inhibiting factors of intercultural communication are less Madurese can mingle with Malay community, lack of knowledge of Madurese ethnic tradition or custom of the Malay ethnic community, lack of desire to follow customs and traditions of local community as well as low frequency of interaction with community.

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12

Rouhier-Willoughby, Jeanmarie. "Birth Customs: Ancient Traditions in Modern Guise." Slavic and East European Journal 47, no. 2 (2003): 227. http://dx.doi.org/10.2307/3219945.

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13

Curtis, Kenneth Robert. "The Gogo: History, Customs, and Traditions (review)." Journal of World History 7, no. 2 (1996): 320–23. http://dx.doi.org/10.1353/jwh.2005.0033.

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14

Siregar, Feby Yoana. "Struktur Upacara Adat Perkawinan Peranakan Tionghoa di Teluknaga Tangerang." JURNAL RUPA 2, no. 2 (December 25, 2017): 76. http://dx.doi.org/10.25124/rupa.v2i2.898.

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This study aims to determine the structure of traditional Chinese crossbreed in Indonesia wedding ceremonies. The research data is the result of informant interview. The method used in this research is descriptive qualitative method by using ceremonial theory and acculturation theory.The author chose this title because it is one of the unique traditions in Indonesia. This tradition is a blend of Chinese culture, Betawi and Sunda. Cio Tou is one of the traditional wedding tradition procession in Teluknaga Tangerang. The tradition of Cio Tou exists only in the tradition of the Chinese crossbreed customs in Teluknaga Tangerang. The results obtained in this research are 7 stages of traditional ceremony in Chinese crossbreed marriage that is the selection of soul mate, applying, dowry, youth evening, Cio Tou tradition, wedding reception, and custom after marriage.

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15

FARISTA, RUPAL a. "Short stories of Mulk Raj Anand: A Storehouse of Indian Myths and Traditions." Dev Sanskriti Interdisciplinary International Journal 4 (July 31, 2014): 79–86. http://dx.doi.org/10.36018/dsiij.v4i0.48.

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Our traditions and beliefs give rise to many myths. Many a times the Indian authors used their knowledge about myths and traditions and made stories based on them. Mulk Raj Anand is also highly traditional author who was impressed by the stories told to him as a child by his grandmother and he uses the mythical tales in his short stories. By reading these short stories, any reader is also acquainted with the traditional myths of our country. This article is an endeavor to bring to notice various myths used by Anand in his various short stories and the effect of these myths on the readers. Anand also tries to show the effect of the traditional beliefs and customs on the Indian women and proclaims the fact that women had to suffer at many places on the name of customs and traditions. In the veil of the beliefs and traditions of the family or castes, women were subjected to many forms of injustices and they too accepted all the torture on the name of custom. Dowry, Sati and harassment to widows are some of the common features he uses in his stories to depict the predicament of Indian women in the 20th century. He has also drawn attention of the readers towards the abusive language used for the women at that time. These stories help us analyze the status of women of India in the 20th century.

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Abzhet, Bakyt S., and Zhuldyz A. Zhumashova. "Childbirth Traditions and Customs of the Kazakh People." Anthropology & Archeology of Eurasia 55, no. 2 (April 2, 2016): 165–82. http://dx.doi.org/10.1080/10611959.2016.1307018.

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17

Pilipenko, Gleb P. "Calendrical Rites of Ukrainians in Bosnia and Herzegovina: The Ethnolinguistic Aspect." Slovene 9, no. 2 (2020): 338–71. http://dx.doi.org/10.31168/2305-6754.2020.9.2.15.

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The paper discusses the rites and customs of the calendrical cycle of Ukrainians living in Bosnia and Herzegovina, as well as the vocabulary of the traditional culture associated with calendrical rites. The paper is based on the author's own field data and linguistic, ethnographic and ethnolinguistic literature. Calendrical traditions and vocabulary of the traditional culture of the Ukrainians in Bosnia and Herzegovina are of great interest for contact linguistic and ethnolinguistic studies, since they are one of the few examples of the Eastern Slavic enclave surrounded by Southern Slavs. Ukrainian customs survive, despite more than a century of isolated existence among South Slavic neighbours, and become an important marker of the minority's cultural identity in Bosnia and Herzegovina. The influence of the local Christian traditions is not very strong, being most evident in the language sphere in borrowed realia. Certain customs are shown to be typologically common to the Western Ukrainian and South Slavic traditions, with this commonality dating back to before the migration of Ukrainians to the Balkans. Also revealed are intra-local differences in the traditions and vocabulary of the Ukrainians in Bosnia and Herzegovina, related to different zones of the original migration.

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18

Aliyah, Himatul, Roudlotul Jannah, and Nilatul Azizah. "Pregnancy Tradition "Ngapati" in Javanese Society Based on Perspective of the Qur'an and Hadith." Journal Intellectual Sufism Research (JISR) 2, no. 2 (May 26, 2020): 50–55. http://dx.doi.org/10.52032/jisr.v2i2.76.

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Traditions and customs are an inseparable part of Javanese society. Traditipns four months of pregnancy or known as ngapati is one of the traditions carried out by the Javanese people until now. But nowadays, the tradition of ngapati is much abandoned by the Society. Some people consider the tradition to be out of order in the Qur'an and the Hadith, and even prohibit it. By comparing various exposures from the literature, the authors analyze, identify and review many literatures, this article discusses in depth the tradition of ngapati done by the community and its relation in the Qur'an and Hadith. Research reveals that the tradition of the regent is not in conflict with the Qur'an and the Hadith.

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Amirkhanova, Aida K., and Aminat A. Bayramkulova. "WEDDING GIFT EXCHANGE AMONG THE PEOPLES OF DAGESTAN: TRADITIONS AND INNOVATIONS." History, Archeology and Ethnography of the Caucasus 15, no. 4 (January 6, 2020): 783–99. http://dx.doi.org/10.32653/ch154783-799.

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The purpose of this article is to show the state of modern exchange relations in the wedding ceremonies of the peoples of Dagestan and to trace the variants of their transformation at different stages of the wedding. Ceremonies of wedding gift exchange of Dagestanis today have similar features with traditional customs and ceremonies. However, over time, under the influence of ethno-cultural and other processes, modern exchange relations within wedding customs have undergone certain transformations, adapting to the modern way of life of the people. It is known that exchange relations are the most archaic tradition of social life of any nation, originating in ancient times. It is believed that the traditions of gift exchange were created to preserve existing or create new kinship and social relations within or between communities. However, in recent years, its main functions are increasingly becoming a thirst for profit, i.e., gift exchange acquires utilitarian functions. Many of the symbolic wedding gifts of the past have now been replaced by money, and their value is increasing every year. Since the post-Soviet period, the expressed interest and return of the peoples of Dagestan to their traditional customs and rituals (including wedding) can be traced. However, the moral and ethical side of these customs remained in the past. To solve these problems and facilitate the wedding (reduce costs) and all its stages, it is necessary to introduce into modern rites of wedding gift exchange reasonable ethical standards to regulate these rituals. It is necessary to rethink the current traditional customs of gift exchange, bringing material and moral damage to the family, to choose and preserve the most important of them, corresponding to the modern way of life of Dagestanis, discarding unnecessary and irrelevant rituals.

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20

Fajfric, Boris. "The origin of Yule time in Serbian tradition." Zbornik Matice srpske za drustvene nauke, no. 147 (2014): 251–66. http://dx.doi.org/10.2298/zmsdn1447251f.

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Every year, Serbian people celebrate Christmas Eve and Christmas Day in a solemn manner enclosing various traditions. All these traditions originate from ancient Slavs, who were pagans. Each element and ritual has its own symbolism and significance. They are mainly related to Slavic gods, dead ancestors and some mythical creatures. When the Slavs received Christianity, their customs adopted a new meaning. The church canceled some customs because of their magical properties, but it also preserved others and made them an important part of Christian traditions. Thus Yule and some customs before Christmas Day gained a Christian meaning, so that Serbs could get acquainted with the celebration of Christ?s birth.

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Jurcă, Vlad. "Tradiții și obiceiuri în satul Vasile Goldiș (Mocîrla), jud. Arad." Anuarul Muzeului Etnograif al Transilvaniei 32 (December 20, 2018): 118–35. http://dx.doi.org/10.47802/amet.2018.32.08.

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The village Vasile Goldis is located in the eastern part of Zarand’s Depression. It is a village that belongs to the commune Beliu. Over time, this beautiful place suffered lots of changes regarding its name. At the beginning its name was Mocirla, then Lunca Teuz, ultimately ending up with the name of the head (leader) who led the Great Union from 1918. Vasile Goldis was born in the village that has his name. 1552 is the year where we have the first documentary attestation; the settlement takes the name from “Mochola” stream. Vasile Goldis was born on the 12th November 1872 in Mocirla, in his grandfather’s house, named Teodor. His parents were Isaia and Floarea. Even nowadays, the people of this village keep the old words and sayings, most often used in spells and different sayings specific for wedding and funeral ceremonies. In my research I found in the village many holiday customs, that are about to be forgotten because they aren’t practiced any more. In our country we have a lot of customs that are unique for every important event in a person’s life; they go from birth to death. The customs specific for birth are kept even today with small changes. The childhood and the entire life are defined to the spell, so each person should be protected from evil things. The wedding is a complex ceremonial which brings together the entire village. Relatives, neighbours, friends bring their gift, which consist of food products, to the groom and bride. The wedding starts in the morning or at the latest in the afternoon. The groom goes with some of the wedding guests and with the musicians first to the godparents’ house, then to the bride’s home. Together with the bride, they go to the groom’s house, where the party will be held. The funeral, just like the wedding, was an event where the entire village took part. The death of a person from the community was announced by the bell of the village’s church. The bell beat in a certain way. The funeral was organized with the help of relatives and friends; in this way everything was ready for the day of the funeral. The holidays over the year were usually celebrated individually in the family; they were rarely celebrated with all the people in the village. Collective customs gathered the entire village and this was shown trough dances and raft meetings. Through this research I tried to rediscover some customs and customs that are soon to be forgotten, but they define us as a nation.

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22

Tanhan, Fuat, Süleyman Kasap, and Fırat Ünsal. "Cultural and religious perspective of loss and bereavement in Anatolia." Journal of Human Sciences 13, no. 3 (October 21, 2016): 4181. http://dx.doi.org/10.14687/jhs.v13i3.3892.

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Coping with death is a grueling job to be done however it is not impossible. All cultures have developed ways to cope with death. Interfering with these practices may interfere with the necessary grieving processes. Understanding different cultures' and religions response to death can help counselors recognize the grieving process in patients of other cultures. It is also important to realize that, while each individual grief process is unique, there is a form of grief that is disabling, interfering with function and quality of life. A great majority of the people in Anatolia have remained under the influence of tradition as well as religion. In the foundation of main behavior models which forms our traditional life, ensuring them to possess specialty and formation however there lays numerous customs, beliefs and ethic operations. So that such kind of variations affects the death and the bereavement customs. As in the case of the three important event of the life, a great number of beliefs, customs, tradition, ceremonies, and behaviors have been also grouped around death. Such beliefs, customs, transactions, ceremonies and pattern behaviors which accumulated around the death and surrounded individuals with the death are collected under three groups. Sets of traditions formed as pre-death, during death and after death. So this study was carried out so as to determine the approach of Anatolian traditions to the death and bereavement. This qualitative research was conducted by means of semi-structured interviews in which three questions prepared by the researchers and were asked to four volunteer male participants whose mean age was seventy-five years old. The study concludes that the traditions of Anatolia give importance to sharing and supporting the family of deceased, which overlaps the literature of bereavement process psychology.

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Faishal, Muhammad, Syahrin Harahap, and Amroeni Drajat. "Trust on Tradition/Customs of Batu Bara Community in the 19th Century." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 4 (November 12, 2019): 567–74. http://dx.doi.org/10.33258/birci.v2i4.658.

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This article discussed the trust in the traditions / customs of Batu Bara people in the 19th century. Batu Bara is one of the regions in North Sumatera Province, Indonesia. In the 19th century Batu Bara communities were dominated by Malay ethnic groups and popularly referred to as "Malay Batu Bara". Malay Batu Bara had several traditions or customs that were considered important to be ritualized in everyday life. There were many traditions / customs in Batu Bara and in this study 3 traditions would be discussed namely; (1) Pantang larang, (2) Tapai Party, (3) Mandi Balimau. The approach used in this research was qualitative which produced descriptive data. In analyzing the data the researcher used data reduction, data presentation and drawing conclusions and verifies the data. The disciplinary approach in this research was socio-anthropological and based on historical values. From the data obtained, it was clear that there was trust in Batu Bara Community in the 19th century of the traditions / customs implemented in daily life.

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Istari, Rita. "RITUS KEMATIAN MASYARAKAT JAWA KUNA, BALI KUNA, DAN BALI SEKARANG." Berkala Arkeologi 28, no. 2 (November 30, 2008): 63–75. http://dx.doi.org/10.30883/jba.v28i2.364.

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Indonesia has various tribes that spread over a large number of islands, and each has their own custom or tradition which is unique and different from each other. One of the customs or traditions is the funeral ceremony which can be found among Javanese and Balinese people, that is a ceremony held when someone is passed away. Based from the old inscriptions and manuscript funeral ceremony has already rooted in the past. They have their own terminology about the ceremony, although the ceremony itself principally has the same purposes. Compared to similar ceremony still undergoes until the present time, it is assumed that the custom or tradition is inherited for generations.

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Reidt, Sharon E. "Sources: Marriage Customs of the World: An Encyclopedia of Dating Customs and Wedding Traditions." Reference & User Services Quarterly 53, no. 2 (December 1, 2013): 201. http://dx.doi.org/10.5860/rusq.53n2.201a.

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Leroy, Fernand, Taiwo Olaleye-Oruene, Gesina Koeppen-Schomerus, and Elizabeth Bryan. "Yoruba Customs and Beliefs Pertaining to Twins." Twin Research 5, no. 2 (April 1, 2002): 132–36. http://dx.doi.org/10.1375/twin.5.2.132.

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AbstractThe Yoruba are an important ethnic group mainly occupying Southwestern Nigeria. Mainly for genetic reasons, this very large tribe happens to present the highest dizygotic twinning rate in the world (4.4 % of all maternities). The high perinatal mortality rate associated with such pregnancies has contributed to the integration of a special twin belief system within the African traditional religion of this tribe. The latter is based on the concept of a supreme deity called Olodumare or Olorun, assisted by a series of secondary gods (Orisha) while Yoruba religion also involves immortality and reincarnation of the soul based on the animistic cult of ancestors. Twins are therefore given special names and believed to detain special preternatural powers. In keeping with their refined artistic tradition, the Yoruba have produced numerous wooden statuettes called Ibejis that represent the souls of deceased newborn twins and are involved in elaborate rituals. Among Yoruba traditional beliefs and lore some twin-related themes are represented which are also found in other parts of the world. Basic features of the original Yoruba beliefs have found their way into the religious traditions of descendants of African slaves imported in the West Indies and in South America.

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Davlatova, Khakima. "Forish Tajiks: Territorial Location And Traditions." American Journal of Social Science and Education Innovations 03, no. 03 (March 30, 2021): 338–43. http://dx.doi.org/10.37547/tajssei/volume03issue03-51.

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Today, more than ten percent of the population of Forish district is Tajik. The geographical location, dialect, culture, way of life, and customs of this people, which has its own ethnic roots, differ from others, albeit in part. So far no one was able to send in the perfect solution, which is not strange. From this point of view, it is necessary to study the historical formation, territorial location and ethno-geographical features of the "Forish Tajiks", who have been living in this area for many centuries and make up a large part of the local Tajiks living in the Nurata Mountains. important scientific significance.

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Khakima, Davlatova. "Customs Related To Tadjiks’ Wedding In Jizzakh Oasis." American Journal of Political Science Law and Criminology 03, no. 04 (April 24, 2021): 38–41. http://dx.doi.org/10.37547/tajpslc/volume03issue04-06.

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Fuad Shukurova, Esmira. "Poetry Customs and Traditions of Shahriyar: Shahriyar and “Sahandim”." Khazar Journal of Humanities and Social Sciences 20, no. 3 (October 2017): 126–45. http://dx.doi.org/10.5782/2223-2621.2017.20.3.126.

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The poem which made Shahriyar popular among all Turkic people in the art world was “Hello to Heydar Baba”. It was translated to 76 languages. This masterpiece of poetry written by the “Heydar Baba Poet” as he was called by various masters of word, has given him an unprecedented glory not only in Southern Azerbaijan and Iran, but also in the Middle East and in a number of countries around the world. The majority of literary critics consider the poem "Hello to Heydar Baba" as a poet's masterpiece. However, the poem "My Sahand", written in his mother tongue, is a special era in the poet's creativity, with a sense of mastery, poetic structure and meaning, as well as an improved work in terms of social content. All natural events taken place in the poet’s poetic description are related to the human kind and the living creatures are compared namely with the man. At the same time, the poet transfers the qualities of the human kind’s spirit, such as sorrowing, laughing, crying, fighting and to be a prisoner, in short, all qualities that are inherent in human beings on the nature of the native lands with an artistic perfection, as a result of which he creates strong smiles, metaphorical periphrasis, as if carrying a pick on his hand is drawing colorful landscapes with charming beauty, inimitable tableau.

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Khishanlo, S. Kh. "Religious views, customs and traditions of Dungan in Kazakhstan." Eurasian Journal of Religious Studies 13, no. 1 (2018): 48–54. http://dx.doi.org/10.26577/ejrs-2018-1-145.

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31

Vipond, Robert C. "Heritage Moments: Customs, Traditions, and Multicultural Citizenship in Canada." American Review of Canadian Studies 51, no. 1 (January 2, 2021): 41–61. http://dx.doi.org/10.1080/02722011.2021.1874733.

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32

Batsiayeu, V. F. "Family traditions of Jews of Belarus." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, no. 1 (February 12, 2020): 78–84. http://dx.doi.org/10.29235/2524-2369-2020-65-1-78-84.

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In the modern period, the need for a comprehensive study of the social culture of the ethnos and its important component, the family, is growing. At the same time there was no sufficient attention given to study of family relations of the Jews of Belarus. In ethnological science there are no special scientific papers on this issue. Meanwhile, the identification of religious customs that affect marriage and family relations, age of marriage and conditions for its increase, mechanisms of marriage, reasons for maintaining the stability of marriages and reducing the number of divorces among Jews using structural, historical and functional research methods is of particular scientific interest and has practical importance. Marital and family relations of the Jews of Belarus in the XVI – in the beginning of the XX century established religious practices (betrothal of young men from 14 and girls from 12–13 years old, forcing a spiritual court to marry a 20-year-old bachelor, disapproval of marriages for the sake of wealth and marriages between old and young). In the second half of the XIX century with the weakening of the influence of the rabbinate on public life and the increase in the general educational level, men began to marry at the age of 18, and women – in 16 years. Shadhonims (matchmakers) were engaged in arranging marriages, who introduced suitable couples and helped draw up a preliminary and marriage contract. Families were large and strong. Adultery infidelity rarely violated. Violators punished the spiritual court by fasting, physically and publicly humiliated. There was a custom “conditional divorce”. The husband who was leaving for a long time left a letter of divorce to his wife, which said that if he did not return by the deadline, the wife could be free. For men, the process of divorce was simplified. It was enough for them to give his wife a check sheet (“het”). With the weakening of the influence of these customs, the number of divorced women declined.

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Faiq Fauziya Putri, Fatoni Achmad Dan. "Telaah Kritis Nilai-nilai Kebudayaan Islam “Studi Kasus Tradisi Ramadhan & Idul Fitri di Desa Pageraji Kabupaten Banyumas”." MOMENTUM : Jurnal Sosial dan Keagamaan 8, no. 1 (May 21, 2019): 1–12. http://dx.doi.org/10.29062/mmt.v8i1.25.

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Abstract: In doing good deeds, each region in the world has its own characteristics. The custom then experienced a mix with Islamic traditions which ultimately created a harmony without leaving the applicable Shari'a. Acculturation of local culture with Islamic culture also occurred in Pageraji Village, Cilongok District, Banyumas Regency, Central Java. The Pageraji village community has a number of customs related to Islam that are still enduring today. The tradition is that the tarawih prayer time is slightly different from other regions, which is between 22:00 - 23:00, and the tradition of eating together and grave pilgrimage after the Eid prayer.

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Dasfordate, Aksilas, Agus Sholahuddin, and Bonaventura Ngarawula. "Duan-Lolat Tradition In Traditional Marriage Of The Tanimbar Community: Ethnographic Study of Traditional Marriage in Latdalam Village, Tanimbar South District, West Southeast Maluku Regency." Technium Social Sciences Journal 11 (August 12, 2020): 434–50. http://dx.doi.org/10.47577/tssj.v11i1.1451.

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The Tanimbar people certainly have customs, traditions, and habits that have been preserved from generation to generation. The Duan and Lolat systems represent customs and traditions, which are still present throughout the Tanimbar archipelago. In that context, as part of the Tanimbar community, the people of Latdalam village, South Tanimbar district, West Southeast Maluku district who inhabit the west coast of Yamdena Island also use the Duan and Lolat traditions in various aspects of life, both political, economic and socio-cultural life. The main objective of this research is to describe and analyze the process of the formation of Duan and Lolat traditions in the traditional marriage of Latdalam villagers in the South Tanimbar district, West Southeast Maluku Regency. The approach used in this research is to use a descriptive-qualitative approach. The research location is Latdalam Village, South Tanimbar district, West Southeast Maluku Regency. Informants in this study consisted of; the Latdalam village government; the Church, namely religious leaders who know and understand the traditions of Duan and Lolat in the marriage customs of the Latdalam community; Duan and Lolat parties that involve two families in carrying out traditional marriages. Data collection techniques through observation, interviews, and documentation studies. The research instrument is the researcher himself as the main instrument. The results obtained from this study are as follows: (1). In the life of the people of Tanimbar, West Southeast Maluku Regency, a kinship value known as Duan and Lolat has been maintained for a long time. The Duan and Lolat traditions are applied in various aspects of life, including marriage. (2). The process towards a traditional marriage based on the Duan and Lolat traditions in the Latdalam Village community, Tanimbar Selatan District, West Southeast Maluku Regency. (3). The traditions of Duan and Lolat in traditional community marriages in Latdalam village contain religious or belief values, art, language, and law. This study recommends further research on the wars of the West Southeast Maluku Regency government, especially the District Tourism Office, in designing work programs to promote the Duan and Lolat traditions as local wisdom.

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Kovacheva, Lidija. "The Funeral Customs in the Folk Traditions of Greece and the Territory of the Republic of Macedonia." South East European University Review 9, no. 1 (September 1, 2013): 35–45. http://dx.doi.org/10.2478/seeur-2013-0004.

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Abstract This paper explores the parallel interpretation of the funerals, the folk beliefs and the symbolic understandings of funeral customs in the Greek and the folk tradition in the territory of the Republic of Macedonia. Most of the Greek funeral customs, as well as those in the Macedonian folk tradition, can be connected with those that were practiced in other people and in other times. Although impression is gained that the ancient funeral customs have been forgotten, they have lived their development thus as they could, with the aim to satisfy the living and to give expression of human grief, pain, enthusiasm and even hope. In the Greek and Macedonian folk traditions, old beliefs and rites are present today as well in these areas. In some places they have been altered as a result of the contemporary views, and in some rural areas are almost identical as in the time when they first appeared. The aim is to show the similarities and differences within the scope of the funeral and magical - ritual actions between these two folk traditions that begin immediately after the death of a loved one and continue until the funeral. This paper will also offer a comparative analysis of the funeral customs between the Greek and the Macedonian folk tradition by observing the rudiments of the funeral customs that were practiced in the past. In certain cases they have been altered as a result of modern views, and in some rural areas they have remained unchanged

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Bulatov, Bashir, Magomedkhabib Seferbekov, and Ruslan Seferbekov. "On Childbirth Rituals in Modern Dagestani Cities: Islam, Traditions, Innovations." Iran and the Caucasus 24, no. 3 (August 3, 2020): 298–308. http://dx.doi.org/10.1163/1573384x-20200304.

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The article explores some aspects of modern childbirth rituals and practices among the city dwellers of Dagestan, focusing on their syncretic nature and the mixture of traditional and new customs. Proper Islamic religious ceremonies occupy a significant place in the childbirth rituals, among them being mawlid, on the occasion of the birth, name-giving of a new-born, circumcision, visiting ziyarats, etc. Traditional ceremonies include the custom of treating a new mother with flour porridge, putting a child in a traditional cradle, the first hair-cut ceremony, the loss of the first tooth, the first steps of the child, etc. Some of the popular rites were invented in the Soviet and post-Soviet times.

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Lappo, Violetta. "Prerequisites for Calendar Ritualism Integration to the Process of Spiritual Development of Students of Modern School of Mountain Regions." Journal of Vasyl Stefanyk Precarpathian National University 1, no. 2-3 (December 22, 2014): 136–38. http://dx.doi.org/10.15330/jpnu.1.2-3.136-138.

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The profit of involving calendar holidays in the process of school children bringing up isproved in the article. The author confirms that there are many good customs and rituals with deepbringing up content. Ethnic Hutsul traditions had symbolic meaning and contributed their moralbringing up. The number of examples about children's upbringing in Hutsul families is given here,which helps in training them to religious and secular traditions. It is also said about holiday rituals,where small Hutsul children were involved. A lot of Hutsul customs and rituals have already beenforgotten. But the author appeals to their renascence. The author is sure of it because customs andrituals form upbringing tradition, which proved its effectiveness during many centuries. Partly, itis important to meet children to new traditions of modern mountain schools of Hutsulshchyna(Hutsulland) to form true valuable orientation. Only this is the basis of the personality spiritualworld. The author proposes to reveal the celebrations of ancient traditions such holidays as:Christmas, Easter, Trinity. During these holidays Hutsul people tried to do a lot of charity things,helping sick people, visiting ill, and making mention of the departed. That's why it is importantthat the modern pupils of mountain schools not only new, but followed public calendar traditions.It has to be not only following certain ritual actions, but it has to be the ability to the spiritualperception of Hutsul cultural heritage.

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MANOJLOVIĆ NIKOLIĆ, VESNA. "THE ROLE OF WINE IN TRANSITION CEREMONIES AND CERTAIN HOLIDAY TRADITIONS." ИСТРАЖИВАЊА, no. 26 (January 6, 2016): 5–17. http://dx.doi.org/10.19090/i.2015.26.5-17.

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Viniculture is one the most developed branches of agriculture in the Middles Ages on the territory of Vojvodina, and grapevine is one of the oldest agricultural crops. Wine, a drink that is a product of cultivation of grapevine, and a spiritual beverage of divine provenance, has a varied use: it is used in everyday and special occasions, to celebrate the patron saint’s day and important events in the family, and it is indispensable in Christian customs and church rituals. In this paper, we consider the knowledge and data obtained through ethnological researches concerning the role of wine in certain Christian customs and transition ceremonies in a human life cycle. Customs related to childbirth, marriage and funerals are the most important transition ceremonies in a human life cycle, along with the celebrations of many Christian holidays in which wine is used without exception. While observing the customs that are part of those ceremonies, we may notice many very different matters concentrated in them. That is mostly a result of many intertwinings and syncretisms of customs. With time, mostly due to modern views and notions, some elements are forgotten, and some are re-established, but with a different meaning. Even today, in various religious systems it is considered that deities and demons, as well as higher forces, can be propitiated and won over with both blood and bloodless sacrifices. We may say that wine has a dual role: it represents libation, but also a substitute for blood, and blood sacrifice. In terms of mythology, grapevine is a sacred tree and a symbol of immortality, and wine – the beverage of gods – of youth and eternal life.

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Davlatova, Khakima, and Ozodbek Nematov. "TRADITIONS AND CUSTOMS OF THE TAJIKS OF THE NURОTАOASIS RELATING TO LIVESTOCK." JOURNAL OF LOOK TO THE PAST 4, no. 6 (June 30, 2021): 36–42. http://dx.doi.org/10.26739/2181-9599-2021-6-5.

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In this article traditions related to cattle-raising of tadjiks in Nurato oasis have been analyzed in detail. Livestock has been one of the main occupations of various peoples. In particular, the population of the Nurato oasis has been mainly engaged in animal husbandry, and a number of customs, traditions and values associated with animal husbandry, as well as various rituals have been formed over the years. The article analyzes the livestock-related customs, traditions and rituals of the Tajiks of the Nurato oasis on the basis of various sources and scientific literature, as well as field research

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Hou, Chao Ping, and Can Zhao. "Study of Traditional Tibetan Architectural Material and Security." Advanced Materials Research 860-863 (December 2013): 1327–30. http://dx.doi.org/10.4028/www.scientific.net/amr.860-863.1327.

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Yushu earthquake, Qinghai province seriously damaged the local Tibetan traditional buildings. With the local geographical characteristics and religious significance of the Tibetan traditional architecture, post-disaster reconstruction should inherit the local people's cultural tradition as well as create a positive, intimate space, so that the victims could re-feel the sense of their original homeland. Therefore, with the premise of respecting local customs and traditions, this paper argued that applying the advanced disaster-resistant construction techniques and materials performance into the design could improve the security, stability as well as highlighting the regional characteristics.

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Tsyplakov, D. A., and S. M. Tsyplakova. "EASTER AND CHRISTMAS CUSTOMS AND TRADITIONS IN SOVIET SECULAR SOCIETY." Bulletin of Kemerovo State University of Culture and Arts, no. 47 (May 16, 2019): 42–48. http://dx.doi.org/10.31773/2078-1768-2019-47-42-48.

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Rahimov, Ilham. "Fundemantal principle of the morality of punishment: customs and traditions." Juridical Sciences and Education 56, no. 56 (October 5, 2018): 231–61. http://dx.doi.org/10.25108/2304-1730-1749.iolr.2018.56.231-261.

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Auzhanova, N. B. "About the traditions and customs of the people of Kazakhstan." Science Almanac, no. 1 (2014): 55–63. http://dx.doi.org/10.17117/na.2014.01.055.

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Jiao, Liu. "Culturological text — a source of knowledge of traditions and customs." Век информации (сетевое издание) 4, no. 2(11) (April 30, 2020): 51–60. http://dx.doi.org/10.33941/age-info.com42(11)6.

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Bareev, Maxim Yu, and Ruslan R. Agishev. "Regional Features of Some Traditions and Customs in Modern Islam." REGIONOLOGY 28, no. 2 (June 30, 2020): 303–21. http://dx.doi.org/10.15507/2413-1407.111.028.202002.303-321.

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Introduction. The relevance of the issues raised is due to the contradictory nature of the evolution of religious and pseudo-religious rites of Muslims, as well as the ambiguous attitude towards them from the Muslim Ummah of the region. The objective of the study is to explore the regional features of some religious and ethnic cult practices of Muslims residing in the Republic of Mordovia. Materials and Methods. The study considered such materials as the data of the sociological survey “Muslim Traditions and Rites of the Tatars in a Region” employing the method of semi-formalized interviews (47 people), which assessed the level and the intensity of religiosity. The content and specificity of the rites, religious and ethnic rituals were analyzed. The canonicity of the rituals was assessed. Results. Various religious traditions and rites having regional specifics and observed by Muslims in the Republic of Mordovia have been analyzed. These include: a Dua prayer performed over water, the rite of ‘iskyat’, cult of Wali, the rite of ‘bashkoda’ preceding a marriage, and a memorial rite for deceased. An analysis of the religious ritual practices of Muslims in the Republic of Mordovia has made it possible to ascertain the presence of elements of cultural diffusion in some religious practices. Discussion and Conclusion. Despite certain disagreement regarding the performance of a number of religious rites within the regional Muslim Ummah, most of the considered forms of religious life in the minds of people are inseparable from the Muslim tradition and are perceived as part of the original Muslim culture. The materials of the article will be useful for the authorities to improve the regional ethno-confessional policy.

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Toshboyev, B. E. "THE RELATIONSHIP OF THE NATIONAL CHARACTER WITH CUSTOMS AND TRADITIONS." Theoretical & Applied Science 59, no. 03 (March 30, 2018): 120–22. http://dx.doi.org/10.15863/tas.2018.03.59.17.

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Xuan Doan, Vu. "Current Good and Bad Trends of Vietnamese Traditions and Customs." Social Sciences 8, no. 3 (2019): 75. http://dx.doi.org/10.11648/j.ss.20190803.12.

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Alemi, Khadija. "Functions of Social Traditions in Tendency of Polytheists of the Arabian Peninsula to Islam (Case Study: Ethnic and Tribal Relations)." Asian Social Science 12, no. 11 (October 13, 2016): 70. http://dx.doi.org/10.5539/ass.v12n11p70.

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<p class="a">There have been traditions and customs among all peoples in the past so far. What is important is Functions of social traditions that it can be assessed as such how it would be used. Societies that do not tend to social changes use the traditions on the regressive path; but it does not mean that the traditions always so resist stubbornly against the reform and modernization. But if the functions of tradition replaced in the direction of reform and social changes, its positive functions will be used. Hence, the Prophet of Islam in the ad of Islam not only did not take action to remove the prevailing traditions but also used its positive functions. In this article it is argued that: How Functions of social traditions have been in tendency of polytheists of Arabian Peninsula to Islam? In response to this question, the main claim is as follows: positive and negative Functions of social traditions in the form of content and quantity, have had significant effect in individual and quite a few cases group tendency of polytheists of Arabian Peninsula to Islam.</p><p class="a">Access to this entry that the customs and traditions prevalent among nations and peoples are not only constitutive of the past but in line with reform and social changes can also be used form their positive functions; including the achievements of research.</p>

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Rajabova, Marifat Bakoyevna. "EXPRESSION OF IM EXPRESSION OF IMAGES REL GES RELATED TO NATIONAL TRADI AL TRADITIONS IN A.NAVOI'S WORK." Scientific Reports of Bukhara State University 4, no. 5 (October 27, 2020): 141–46. http://dx.doi.org/10.52297/2181-1466/2020/4/5/10.

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Background. It is known that the customs, traditions, material and spiritual riches of the Turkic peoples belong to the great poet A. Thanks to Navoi's sharp intellect and artistic thinking; it has become an immortal property of our spirituality. Therefore, the creative heritage of the great poet is important not only as a work of art, but also as a unique historical and ethnographic source of culture of life of the Turkic peoples, including the Uzbek nation. This article examines the works of Alisher Navoi, depicting the way of life, culture, socio-political, theological and mystical worldview of the Turkic peoples, and even the ancient mythological ideas and some of the customs and rituals associated with them. The traditions of the poet's lyrical, lyre-epic works are an important source for studying the history and spiritual world of the Turkic peoples. Methods. In the article A. In order to clarify the place of folk traditions in Navoi's lyrical heritage, comparative-typological, analytical methods were used. Results. In the works of Alisher Navoi, a special place is given to the depiction and interpretation of plates related to the way of life, culture, socio-political, divine and mystical worldview of the Turkic peoples, and even ancient mythological notions and some customs and rituals associated with them. Such works of art, which are recorded as "ethnographic folklorisms", have played an important role in enhancing the national and realistic spirit of the poet's works, their artistic impact. Conclusion. Navoi's works contain valuable artistic details related to the way of life and customs of the people, which can provide important information in the study of the history of life of the people of that period.

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Saprudin, Saprudin. "DAMPAK TRADISI BEGAWE MERARIK TERHADAP SOSIAL EKONOMI MASYARAKAT ISLAM SASAK DI KOTA MATARAM." Nurani: Jurnal Kajian Syari'ah dan Masyarakat 19, no. 1 (June 28, 2019): 119–26. http://dx.doi.org/10.19109/nurani.v19i1.2778.

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Tradition and culture are unique, sometimes like iron steel which absorbs the attractiveness and charm of the world of foreign tourism, but also sometimes has a moral problem. But judging by the preservation of the purity of cultural values, the pride of traditional traditions is important to preserve. Likewise, the begawe tradition draws on what is happening in the Sasak Muslim community on Lombok Island, which must be saved from the influence of global modernization that oppresses the purity values of local culture. The lack of attention and concern of the government towards the begawe merarik tradition also determines the continuation of the traditional customs and culture of the Sasak community in the future.

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