Academic literature on the topic 'Fiji Religious life and customs'

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.

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.

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.

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.

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.

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.

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.

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.

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

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.