Academic literature on the topic 'Fiji Religious life and customs'
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Journal articles on the topic "Fiji Religious life and customs"
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Nordberg, Andreas. "Old Customs." Temenos - Nordic Journal of Comparative Religion 54, no. 2 (December 19, 2018): 125–47. http://dx.doi.org/10.33356/temenos.69935.
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Although they highlight the Norse (religious) term siðr ‘custom’ and its cognates, some researchers of pre-Christian Scandinavia suggest that the concept of religion involves a Christocentric discourse and should be used cautiously, or even only for Christianity. Some scholars therefore recommend a categorical distinction between pre-Christian (religious) siðr and Christian religion. This paper contributes to this ongoing discussion. I argue that while it is meaningful to highlight the term siðr and its cognates, the distinction between pre-Christian siðr and medieval Christian religion is problematic. 1) While siðr had various meanings in vernacular language, the current debate emphasises only its religious aspect, thus turning the indigenous term into an implicit etic concept. 2) The word siðr and its cognates were also used in medieval Scandinavian languages as designations for Christianity, and hence, the categorisation of pre-Christian siðr and medieval Christian religion is misleading. 3) The distinction between popular siðr and formal religion is fundamentally based on the two-tier model of popular/folk religion–religion. 4) The vernacular (religious) word siðr in the sense of ‘religious customs, the religious aspects of the conventional way of life’ and the heuristic category of (lived) religion are in fact complementary in the study of religion in both Viking and medieval Scandinavia.
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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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Putu Ayu Wulan Sri Diantari, Kadek Anggi Dwi Yanti,, and I Nyoman Kiriana. "NILAI-NILAI PENDIDIKAN AGAMA HINDU DALAM TRADISI NEDEH DI DESA KEKERAN KECAMATAN MENGWI KABUPATEN BADUNG." JAPAM (Jurnal Pendidikan Agama) 2, no. 02 (October 31, 2022): 171–79. http://dx.doi.org/10.25078/japam.v2i02.659.
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Religious life in the practice of religious teachings is shaped by the cultural characteristics of each region. Religious teachings occupy a very important place in their lives and motivate the formation of a spirit of spiritual harmony in order to achieve the goals of Hinduism itself. The Nedeh ceremony is a series of religious activities where rice planting is carried out once every 50 days. Performing this ritual is a tribute to Dewi Sri for physical and mental well-being. The values of Hindu religious education discussed in this study are: divine values, social values, aesthetic values, ethical or moral values and the value of increasing morality and awareness, parallel. The existence of religious customs is supported by customs and religious customs. Pedagogical values can shape and instill noble attitudes, personalities, and personalities so that humans can carry out their work in the future.
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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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Yunita, Yuyun, Muhammad Ali, and Novita Herawati. "ISLAMIC CULTURAL HISTORY AS A LIFE PARADIGM." Nizham Journal of Islamic Studies 10, no. 1 (June 20, 2022): 101. http://dx.doi.org/10.32332/nizham.v10i1.4228.
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Education is a conscious and planned effort to create a learning atmosphere and learning process so that students actively develop their potential to have religious spiritual strength, self-control, personality, intelligence, noble character, and skills needed by themselves, society, nation and state . Character is the universal valuesof human behavior that includes all human activities, both in the context of relating to God, with oneself, with fellow humans, as well as with the environment, which are manifested in thoughts, attitudes, feelings, words, and actions based on norms. Religious norms, laws, etiquette, culture, and customs of Madrasas play a role in producing students who are smart in science, but also in character and personality. Through the example of Islamic figures and scholars discussed in Islamic Cultural History learning, especially the patience, persistence, and fortitude of the Prophet Muhammad SAW, his companions, scholars, and great figures in Islam so that some characters are built for students such as: religious, honest, disciplined, responsible, independent, social care and hard work.
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Suryawati, Nany, and Martika Dini Syaputri. "Harmonization of the Application of Customary Law and Positive Law in Village Communities of Malang Regency." International Journal of Applied Business and International Management 6, no. 2 (August 20, 2021): 1–12. http://dx.doi.org/10.32535/ijabim.v6i2.993.
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Ngadas Village is a village with an interesting order of life and customs like many other villages. The people have lived long with the customs and norms of local wisdom. Our study aims to investigate the harmonization of both customary law and national law in Ngadas Village. The customary law includes the local wisdom value as a philosophy and obeys positive law. To understand the harmonization, we use an empirical juridical approach in understanding the role of government officials in preserving customs and positive law. Subsequently, we discuss the harmonization through the role of government officials covering aspects of community life. Our findings indicate that the positive law serves as a reference to the customary law. The customary law is in line with national interests and laws and national law. Likewise, the customary law is in harmony with religious elements. This denotes the importance of the village's official roles for the local community's interests.
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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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Zhamsueva, Darima S. "Функциональное назначение некоторых обрядов бурят, посвященных всеобщему благополучию и лучшему перерождению." Монголоведение (Монгол судлал) 14, no. 4 (December 30, 2022): 721–31. http://dx.doi.org/10.22162/2500-1523-2022-4-721-731.
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Introduction. Nowadays lay Buddhist rites pertaining to everyday life and dealing with community, group, family, individual and household causes are viable, needed, and productive enough. Goals. The study aims at revealing most stable household / family rites of the Buryats and determining their essentials and features. Methods. Traditional classification and systematization methods have proved instrumental in identifying stable and changeable properties, local features of family / household rites across various Buddhist ethnic groups in Buryatia. The method of comparative historical analysis serves to define the actual processes of preserving and transforming life cycle rites. Those of observation, interview, and interrogation make it possible to characterize the present-day religious consciousness of lay Buddhists and reveal certain changes in traditional Buryat attitudes and customs that emerged due to historical processes to have yielded some formal peculiarities of basic rituals and rites. The paper pays special attention to the revived everyday rite of sangaril. Results. Field data show that cult practices have preserved only what is best remembered without books and experts, i.e. what is familiar since olden times, most common, and requires no high theological qualifications — if there is a significant loss of the bookish tradition, and in the absence of Buddhist ritual experts of Tibetan origin. So, those are everyday rites most closely connected with folk customs and dealing with economic and household needs of believers that prove most persistent. In other words, what is most closely connected with everyday life does survive and exist. Conclusions. Traditional family and everyday rites, such as oboo, sangaril, maani, funeral and Sagaalgan-related ones (New Year), collective worshipping of sahiusan-protectors for family well-being, are currently perceived as folk customs and viewed as integral elements of the original Buryat ethnic tradition. To date, those are religious ideas and beliefs of the public that serve a most characteristic phenomenon in religious life of Buryatia’s Buddhists, rather than activities of the official clergy. Our observations also attest to that religious efforts of believers tend to increase.
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Aufa, Ari Abi. "MEMAKNAI KEMATIAN DALAM UPACARA KEMATIAN DI JAWA." An-Nas 1, no. 1 (March 9, 2017): 1–11. http://dx.doi.org/10.36840/an-nas.v1i1.164.
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Javaneese culture adopts and mixes customs from some religions and local beliefs, such as Hinduism, Buddhism, and Islam. Funeral customs may vary across cultures and religions, but there is something common, a ceremony. Funerary customs comprise the complex of beliefs and practices used by a culture to remember and respect the dead, from interment itself, to various monuments, prayers, and rituals undertaken in their honor. Additionally, funerals often have religious aspects which are intended to help the soul of the deceased reach the afterlife. Thus, death is concieved as something terrifying at one side and something waited for at the other side. To respect the moment, people gather and pray for the death and for themselves. The ceremony, i.e. the feast, gave benefecial effects in their social life, creating harmony and solidarity between the members of the community. So, for Javaneese, to show that death has meanings, they create and adopts customs, and practice it whenever such event emerge
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Osadczy, Włodzimierz. "Concordia or Consent. Catholics Utrisque Ritus of the Lviv Ecclesiastical Province in the Orbit of Canon Law and Customary Regulations." Teka Komisji Prawniczej PAN Oddział w Lublinie 15, no. 2 (December 31, 2022): 243–55. http://dx.doi.org/10.32084/tkp.5127.
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In the area of the Lviv church province the coexistence of Christians of the Greek and Latin traditions had developed for centuries. After the introduction of the church union in the dioceses of Lviv and Przemyśl at the beginning of the 18th century, the entire Christian population found itself within the Catholic Church. Despite the doctrinal community, Catholics of various rites were subject to different religious customs and functioned according to different calendars. During the widespread nationalisation of the local people on the basis of religious traditions, various national identities emerged, becoming more and more radical and hostile to each other. Hence, on the ecclesiastical level, initiatives appeared to alleviate tensions and introduce order and harmony resulting from Christian teaching. Concordia of 1863 was such an attempt at an agreement, which under the canon law consolidated the established customs that had been present in the religious life of Galicia for centuries.
Dissertations / Theses on the topic "Fiji Religious life and customs"
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Huang, Shiun-Wey. "Religious change and continuity among the Ami of Taiwan." Thesis, University of St Andrews, 1996. http://hdl.handle.net/10023/14412.
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Within a few years of the end of World War Two Christianity had spread to every Taiwanese aboriginal group. Nowadays a variety of Christian churches play an important role in aboriginal society. This study is about conversion to Christianity and its aftermath in an aboriginal village. Fieldwork was conducted among the Ami (one of the nine Taiwanese aboriginal groups), in Iwan, a village on the eastern coastal of Taiwan. In this study the individual interests of social actors are emphasised. I suggest that not only political leaders had special motives (i.e. to pursue political power) in conversion, but also ordinary people had their own interests too (i.e. to pursue a better life in the future). In this sense we might say that the meanings, functions, purposes and aims imputed to religion by converts are arrived at through local dialogues. Religious conversion happened against a historical background of long and sustained contact with colonising immigrants (e.g. Japanese and Chinese). During colonial rule. Ami social life expanded radically and mass conversion took place, in the 1950s, when a common dissatisfaction with life was felt. I argue that relative deprivation was an important factor in this conversion and it became significant because of the emphasis put on it by local political leaders. The adoption of different Christian churches is best understood from the perspective of internal political relations and the careers of political leaders. In general I argue that through the articulations of prominent Ami leaders various external phenomena have been integrated into Ami life and successful articulations have also helped certain political leaders to pursue or maintain their authority.
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Borman, Patricia D. "Spirituality and religiosity and their relationship to the quality of life in oncology patients." Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1159141.
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As the efficacy of cancer treatments has improved and the life span for cancer patients has extended, interest in patients' quality of life has increased. Assessing patients' quality of life continues to gain importance as it impacts numerous facets of oncology. Similarly, interest in spirituality and religiosity have increased as they become recognized as resources for healing in health care. This study examined spirituality and religiosity and their relationship with quality of life in cancer patients. Additional variables such as age, gender, and stage of cancer were also examined for their relationship to quality of life in cancer patients. A stepwise multiple regression analysis was performed to determine if spirituality, religiosity, age, gender, and stage of cancer are predictors of cancer patients' quality of life. The analysis indicated that patients with higher levels of spirituality tend to experience better quality of life, and patients with more advanced stages of cancer tend to experience lower quality of life. Religiosity, age, and gender were not predictors of cancer patients' quality of life.Department of Counseling Psychology and Guidance Services
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Harper, Sally. "Medieval English Benedictine liturgy : studies in the formation, structure, and content of the monastic votive office, c. 950-1540." Thesis, University of Oxford, 1989. http://ora.ox.ac.uk/objects/uuid:639874f5-7097-4ee1-a282-4dd82003c309.
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By comparison with its secular counterpart, the liturgy of English medieval monasteries has received little attention. This thesis explores one aspect of the liturgy of some of the wealthiest and most influential foundations in England - the Benedictine houses. It covers the formation and proliferation of 'votive' observances, recited as additions to or replacements for the major calendar observances. Evidence is drawn from over fifty manuscripts, dating from the Benedictine reform of the tenth century to the eve of the Dissolution in the sixteenth century. Some thirty monasteries are represented, with particular reference to the practices of Winchester, St Albans, Worcester and St Mary's, York. Part One examines the precedent for appended observances in The Rule of St Benedict (c.540), and the interpretation of this document by the Carolingian reformer Benedict of Aniane (c.750-821). Votive practices in the first English monastic customary, Regularis Concordia (c.970), and other devotional sources of a similar date are analysed. Part Two deals with the proliferation of three major observances after the Conquest - the daily votive office, recited as an appendage to the regular hours, the weekly commemorative office, which served as a replacement for the ferial office, and the independent antiphon (in particular Salve regina), recited or sung after Compline. The structure, adoption and devotional characteristics of each observance are examined, with particular reference to the predominantly Marian bias of much of the repertory. The second volume contains liturgical texts and related analytical tables, a descriptive catalogue of sources, transcriptions of Marian antiphons from the Worcester Antiphoner (c. 1230) and a comparison of eight versions of Salve regina.
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Drum, Mary Therese, and mikewood@deakin edu au. "Women, religion and social change in the Philippines: Refractions of the past in urban filipinas' religious practices today." Deakin University. School of Social Inquiry, 2001. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060825.115435.
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This research is an exploration of the place of religious beliefs and practices in the life of contemporary, predominantly Catholic, Filipinas in a large Quezon City Barangay in Metro Manila. I use an iterative discussion of the present in the light of historical studies, which point to women in pre-Spanish Filipino society having been the custodians of a rich religious heritage and the central performers in a great variety of ritual activities. I contend that although the widespread Catholic evangelisation, which accompanied colonisation, privileged male religious leadership, Filipinos have retained their belief in feminine personages being primary conduits of access to spiritual agency through which the course of life is directed. In continuity with pre-Hispanic practices, religious activities continue to be conceived in popular consciousness as predominantly womens sphere of work in the Philippines. I argue that the reason for this is that power is not conceived as a unitary, undifferentiated entity. There are gendered avenues to prestige and power in the Philippines, one of which directly concerns religious leadership and authority. The legitimacy of religious leadership in the Philippines is heavily dependent on the ability to foster and maintain harmonious social relations. At the local level, this leadership role is largely vested in mature influential women, who are the primary arbiters of social values in their local communities. I hold that Filipinos have appropriated symbols of Catholicism in ways that allow for a continuation and strengthening of their basic indigenous beliefs so that Filipinos religious beliefs and practices are not dichotomous, as has sometimes been argued. Rather, I illustrate from my research that present day urban Filipinos engage in a blend of formal and informal religious practices and that in the rituals associated with both of these forms of religious practice, women exercise important and influential roles. From the position of a feminist perspective I draw on individual womens articulation of their life stories, combined with my observation and participation in the religious practices of Catholic women from different ethnic and socio-economic backgrounds, to discuss the role of Filipinas in local level community religious leadership. I make interconnections between womens influence in this sphere, their positioning in family social relations, their role in the celebration of All Saints and All Souls Days in Metro Manilas cemeteries and the ubiquity and importance of Marian devotions. I accompany these discussions with an extensive body of pictorial plates.
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Frith, Tabitha 1975. "Reflexive Islam : the rationalisation and re-enchantment of religious identity in Malaysia." Monash University, School of Political and Social Inquiry, 2001. http://arrow.monash.edu.au/hdl/1959.1/9116.
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Armstrong, John Malcolm. "Religious attendance and affiliation patterns in Australia 1966 to 1996 : the dichotomy of religious identity and practice." View thesis entry in Australian Digital Theses Program, 2001. http://thesis.anu.edu.au/public/adt-ANU20020729.140410/index.html.
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Morton, A. "The historical development of Roman religion in Pannonia from AD 9 to 285." Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683048.
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Goodwin, Grant. ""Why Persephone?" investigating the unique position of Persephone as a dying god(dess) offering hope for the afterlife." Thesis, Rhodes University, 2015. http://hdl.handle.net/10962/d1017896.
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Persephone’s myth is unique, as it was the central narrative of one of the most prominent ancient mystery religions, and remains one of the few (certainly the most prominent) ancient Greek myths to focus on the relationship of a mother and her daughter. This unique focus must have offered her worshippers something important that they perhaps could not find elsewhere, especially as a complex and elaborate cult grew around it, transforming the divine allegory of the changing seasons or the storage of the grain beneath the earth, into a narrative offering hope for a better place in the afterlife. To understand the appeal of this myth, two aspects of her worship and mythic significance require study: the expectations of her worshippers for their own lives, to which the goddess may have been seen as a forerunner; and the mythic frameworks operating which would characterise the goddess for her worshippers. The myth, as described in The Hymn to Demeter, is initially interpreted for its literary meaning, and then set within its cultural milieu to uncover what meaning it may have had for Persephone’s worshippers, particularly in terms of marriage and death, which form the initial motivating action of the myth. From this socio-anthropological study we turn to the mythic patterns and motifs the story offers, particularly the figure of the goddess of the Underworld (primarily in the influential Mesopotamian literature), and the Dying-Rising God figure (similarly derived from the Near East). These figures, when compared to the Greek goddess, may both reveal her unique appeal, and highlight the common attractions that lie in the figures generally. By this two-part investigation, on the particular culture’s expectations and the general mythic framework she exists in, Persephone’s meaning in her native land may be uncovered and understood.
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Kingsbury, Kate. "New Mouride movements in Dakar and the diaspora." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669764.
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Fan, HaiYan (LingLing), and University of Lethbridge Faculty of Arts and Science. "Medical encounters in "closed religious communities" : palliative care for Low German-Speaking Mennonite people." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Anthropology and Health Sciences, 2011, 2011. http://hdl.handle.net/10133/3079.
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This multi-sited ethnography focuses on beliefs and practices associated with death,
dying, and palliative care among the Low German-Speaking (LGS) Mennonites. The
qualitative data, collected through participant-observation fieldwork and interviews
conducted in three LGS Mennonite communities in Mexico and Canada, show a gap
between official definitions of palliative care and its practice in real life. The LGS
Mennonites’ care for their dying members, in reality, is integrated into their community
lives that emphasize or reinforce discipleship by promoting the practices of mutual aid,
social networks, and brotherhood/sisterhood among community members. This study
also offers ethnographic insights into some difficulties that healthcare providers face
while delivering the “holistic” palliative care services to their patients in general, and to
the LGS Mennonites in particular. Finally, it provides some suggestions that may aid
healthcare providers in developing culturally safe and competent health care services
for the LGS Mennonite people living in Canada.xi, 231 leaves ; 29 cm
Books on the topic "Fiji Religious life and customs"
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Mahoney, John D. Mission and ministry in Fiji: Essays. Samabula, Fiji: Columban Fathers, 1994.
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The straight path: A story of healing and transformation in Fiji. Reading, Mass: Addison-Wesley Pub. Co., 1993.
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Richard, Katz. The straight path of the spirit: Ancestral wisdom and healing traditions in Fiji. Rochester, Vt: Park Street Press, 1999.
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Fergus, Garrett, and Marist Brothers, eds. The first one hundred years: The story of the Marist brothers in Fiji, 1888-1988. Suva, Fiji Islands: Marist Brother Publications, 2006.
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Ethnologie im "doppelten" Verstehen: Zur Grundlegung einer ethnologischen Hermeneutik mit dem ethnographischen Material der Vitianer. Frankfurt am Main: P. Lang, 1993.
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My God, my land: Interwoven paths of Christianity and tradition in Fiji. Farnham, England: Ashgate, 2010.
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Chirizzi, Gino Giovanni. San Fili a Monteroni: Ricordi bizantini, storia, culto, tradizioni popolari. Galatina: Congedo, 1993.
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Vogan, Rebecca. Fiji, a cultural profile. [Toronto]: Anti-Racism, Multiculturalism and Native Issues (AMNI) Centre, Faculty of Social Work, University of Toronto, 2001.
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R, Walker Anthony, and University of the South Pacific. Institute of Pacific Studies., eds. My village, my world: Everyday life in Nadoria, Fiji. [Suva, Fiji?]: Institute of Pacific Studies, University of the South Pacific, 2001.
Find full textBook chapters on the topic "Fiji Religious life and customs"
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"Religious Customs in End-of-Life Care." In Fast Facts for the Hospice Nurse. New York, NY: Springer Publishing Company, 2020. http://dx.doi.org/10.1891/9780826164643.0011.
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Taylor-Guthartz, Lindsey. "Red Threads and Amulets: Women’s ‘Unofficial’ Life in the Family." In Challenge and Conformity, 208–51. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781786941718.003.0007.
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This chapter explores unofficial domestic customs. The least visible aspect of Jewish women's lives is the individual customs or practices they perform in a domestic or everyday context, many learnt from female relatives, and the part these play in their religious lives. Individual practices are often so automatic that women do not reflect on them. In some cases, they receive so little attention from rabbis or in popular Jewish literature that women themselves discount or denigrate them as 'superstitions', even as they practise them. There has been a decline in older practices, which are more likely to be identified as magical or superstitious by women operating partly within a Western worldview, whereas more pietistic practices have increased in number among young women with higher levels of formal Jewish education. Other factors that facilitate and shape change in women's religious lives include developing technology in the Western world, such as the replacement of domestic manufacture by industrial production, leading to the demise of customs associated with these technologies, and the growing possibilities offered by the Internet in spreading knowledge of recently invented or expanded customs. Traditionalist women, though principally Western in their education and thinking, are still inextricably linked to their Jewish identity, which often includes customs and practices for which they might struggle to find a rationale, but which they are committed to observing. These customs provide a fertile field for women to adapt and reinterpret existing practices, and to invent new ones that express their most urgent concerns and aims.
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Zeitlin, Steve. "Navigating Transitions." In The Poetry of Everyday Life. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501702358.003.0015.
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This chapter considers the poetry underlying rites of passage. Throughout the life cycle, the complex cycling and recycling of customs and rites of passage is reminiscent of the classic children's toy the Slinky. Along with the rites of passage that mark linear time, seasonal customs and holidays shape a sense of cyclical, recurrent time. Rites of passage are the mileposts that guide travelers through the life cycle. In 1909, ethnographer Arnold van Gennep compared tribal rituals in different parts of the world and noted the similarities “among ceremonies of birth, childhood, social puberty, betrothal, marriage, pregnancy, fatherhood, initiation into religious societies and funerals.” All these rites of passage, he observed, consist of three distinct phases: separation, transition, and incorporation.
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Jacob, W. M. "Migrant Religious Groups." In Religious Vitality in Victorian London, 137–59. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192897404.003.0007.
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As a world city, Victorian London was a magnet for migrants, including Italians, Germans, French, and Greeks. The two most numerous migrant groups were Eastern European Jews and Irish Roman Catholics, whose arrival challenged and changed their small host communities. Both host communities had to respond to the material and spiritual needs of relatively large numbers of poor migrants whose numbers in limited localities and unknown languages and customs aroused a degree of hostility and fear that they would disadvantage existing poor communities in those districts. The leaders of both communities adopted somewhat similar strategies to prevent ‘leakage’ of members from their respective faith groups in the face of militant Protestant mission activity, and to enculturate them as British citizens, playing a part in civic life, while not compromising the distinctiveness of their faith and its practice.
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Bryce, Trevor. "9. Babylonia in later ages: (6th century bc to 2nd century ad )." In Babylonia: A Very Short Introduction, 103–18. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198726470.003.0010.
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‘Babylon in later ages’ begins with Babylonia under Persian rule when Cyrus invaded in 539. He honoured, preserved, and maintained Babylon’s and Babylonia’s time-honoured traditions, cults, gods, and religious customs and sought to remove every trace of Nabonidus’s reign. Babylonia remained under Persian control until the year 330 when the final remnants of the Persian empire fell to Alexander the Great, who died in Babylon in 323. Then came the Seleucid empire under Seleukos, followed by control under the Parthians. Despite numerous changes in rule, the traditional elements of Babylonian religious life and some of the traditional elements of Babylonian intellectual life survived well into the first century ad.
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Hien, Nguyen Thi, and Vu Hong Thuat. "Customs related to water and water management in the tradition of the Dai people in Vietnam." In The Cultural Dynamics in Water Management from Ancient History to the Present Age, 123–44. IWA Publishing, 2021. http://dx.doi.org/10.2166/9781789062045_0123.
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Abstract This chapter is an ethnographic account of the roles of water in the life of the Black Dai people in the Quy Chau and Que Phong Districts, Nghe An province in central Vietnam. For the Dai people, water meets the needs of their daily life, which includes housing, agricultural production, cultivation, and their customs and religious practices. This account relies on data that was collected for the case study in 24 villages of six communes in the two districts in 2013–2017. Using the views of local people and the information that they shared, this chapter demonstrates how the Black Dai people exploit and use water in an effective and efficient way. Their knowledge, their customs, and their practices reveal cultural identities that have been passed down by elderly people. Water is also reflected in their ways of social behavior and community management. Today in the open market economy and high technology era, their customs and habits related to the use and management of natural water endure and are still being promoted in their daily lives, such as in agriculture and swidden land cultivation.
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Wilkinson, Caroline, and Sarah Shrimpton. "The Face of Takabuti." In Life and Times of Takabuti in Ancient Egypt, 111–16. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781800348585.003.0020.
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A key aim of the project documented by this book was to see how Takabuti would have looked when she was alive. A focal point of the research and the associated television programme was the production of a facial reconstruction based on Takabuti’s skull. A 3-D laser scan was made of her head in Queen’s University Belfast which was used as the foundation for a scientific facial reconstruction produced at the University of Dundee. For the first time in some 2600 years, Takabuti’s living appearance was once again visible. Although the scope of the current research programme has focused on one mummy, its remit is much wider. It aims to show how the methodology first developed for Egyptian mummies at the University of Manchester in the 1970s – employing multidisciplinary scientific techniques in combination with archaeological, historical and inscriptional evidence – can provide a wealth of information. This not only relates to the historical context, individual ancestry and life events pertaining to the mummy under investigation, but also to wider issues of health, disease, diet, lifestyle, and religious and funerary customs in an ancient society.
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Dierksmeier, Laura. "Religious Autonomy and Local Religion among Indigenous Confraternities in Colonial Mexico, Sixteenth-Seventeenth Centuries." In Indigenous and Black Confraternities in Colonial Latin America. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9789463721547_ch01.
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Confraternities were indispensable charitable institutions in colonial Mexico. Not only did missionaries see the potential of confraternities as a vehicle for evangelization, but also indigenous people themselves used Christianity as a tool for their own protection and survival. Whether it be in their hospital work or economic transactions, indigenous people ultimately became advocates of their own Christianity to advance their social status and power, and to negotiate their community positions. Indigenous customs were by no means eradicated within the new colonial society, and evidence of hybrid practices and local religion can be seen in the activities of confraternity members. By drawing on indigenous symbols and styles and fusing Christian saints with ancestral deities, indigenous people formed a Christianity of their own that was neither fully “orthodox” nor wholly “unorthodox.” Between these two extremes, confraternity life fluctuated dynamically. What emerges from confraternity records, often written in Nahuatl with finances recorded in Aztec currencies, can aptly be called “Nahua Christianity,” a combination of pre- and post-conquest religiosity.
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"Confucius and His Teachings." In Cultural Perspectives on Global Research Epistemology, 15–24. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-5225-8984-6.ch002.
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This chapter presents an account of Confucius' personal life, his character, professions, and doctrinal dispositions. Confucius championed ethical rectitude and demonstrated that morality and public administration begins at home, in the family. Being mindful of widespread iniquitous, widespread inhumane and unethical activities, conducted by people at all levels and professions in the society, Confucius was determined to minimize the effects of administrative corruption and improve social control through the institution of ancient Chinese customs, specifically filial piety and ancestor worship. He was essentially interested in learning or remembering the ancient rites and customs. He admittedly introduced no new philosophical ideas apart from combining politics with religious rituals, ethics, and learning. As an extraordinarily adept scholar of the Confucian canon, Confucius whose birth name was Kong-qui, ably presented a variety of interpretations of given canonical passages. Confucius was suspected of being a Buddhist priest given his strong inclination towards Buddhism. Confucius exhibited a somewhat mercurial personality.
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Parker, John. "Christian Encounters." In In My Time of Dying, 172–90. Princeton University Press, 2021. http://dx.doi.org/10.23943/princeton/9780691193151.003.0012.
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This chapter discusses how death loomed over the nineteenth-century encounter between Christianity and the peoples of the Gold Coast. It highlights the evangelists who sought to overturn established values and ways of life in order to challenge the very idea of mortality itself: by abandoning idolatry and embracing the salvation offered by Christ. If African religious practice was resolutely this-worldly, aimed at maintaining the beneficence of deities and ancestors in order to defer death, Christianity was distinctly otherworldly, seeking to wash away sin so that the repentant might enjoy a blissful life beyond the grave. The chapter explores how the Akan and their neighbours regarded death, and explains the centrality of the doctrine of eschatology to the Christian message. Finally, the chapter assesses the further expansion of the Christian faith into Asante and the acceleration of conversion in the era of colonial rule. New perceptions of life after death, new funerary customs, and new ways of dying were crucial components of this religious transformation.
Conference papers on the topic "Fiji Religious life and customs"
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Md Sawari, Siti Salwa, Zaleha Mohamad, Nor’ain Othman, and Amirul Eimer Ramdzan Ali. "A CONCEPTUAL PAPER OF SPIRITUAL TOURISM MODEL (ISToM)." In GLOBAL TOURISM CONFERENCE 2021. PENERBIT UMT, 2021. http://dx.doi.org/10.46754/gtc.2021.11.057.
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Spiritual tourism also known as one type of special interest tourism activity based on the expectations related with spirituality is now continuously developing and is being demanded by tourists. This demand is in line with the improvement of tourist information technology. Spiritual tourism will continuously develop due to the changes in the needs of the market. Initially, spiritual activities are directly connected with religion, and they have now shifted to the idea to something that is related with spiritual activities which include, creating comfort, pleasure and quality experience. Despite of the rapid development, it can be seen in the academic writing research, in which, there are still several researchers who argued religious and spiritual tourism as the same type of tourism. The phenomenon of religious spiritual tourism is more complex in the modern era and has been recognised as a separate tourism. Internationalising religious spiritual tourism in the context of people, places, and events has become a challenge. Religious spiritual tourism requires a new mode as a form of quality tourism development so that it will organise sociocultural life with varieties of unique customs and become a tool to increase regional income, creating job opportunities and indirectly improve Malaysians’ quality of life. Thus, there is an urge to integrate the religious aspect into spiritual tourism. Hence, this research aims to develop an Islamic Spiritual Tourism Model (ISToM) based on Maqasid As Shariah. It is hoped that the findings will contribute to the existing knowledge about values and provide implications for developing spiritual tourism sustainably.
Reports on the topic "Fiji Religious life and customs"
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Abdulkhaliq, Zubeida S. Kakai Religion and the Place of Music and the Tanbur. Institute of Development Studies, January 2023. http://dx.doi.org/10.19088/creid.2023.001.
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This paper discusses the historical context and mythic framework of the Kakai religion. While some information regarding Kakai theological views and beliefs may be known to outsiders, many facets of their religious life, customs and traditions remain undisclosed. Much secrecy surrounds this religion, and non-believers are not encouraged to engage in or witness most Kakai rites. Geopolitical instability in the Kurdistan region also makes access difficult. Throughout this paper we will look at the relationship between Kakai beliefs and music (tanburo), and how the tanbur (a sacred lute) is not merely a musical instrument but is seen as a symbol of Kakai identity, with the music preserving language and legend.