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Journal articles on the topic 'Fiji Religious life and customs'
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1
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.
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Tabucanon, Gil Marvel P. "Social and Cultural Protection for Environmentally Displaced Populations: Banaban Minority Rights in Fiji." International Journal on Minority and Group Rights 21, no. 1 (2014): 25–47. http://dx.doi.org/10.1163/15718115-02101002.
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The effects of global warming are now being felt in various parts of the world. Few aspects of social and cultural life are likely to remain unaffected. The Pacific is widely regarded as one of the most vulnerable regions. Among the impacts of long-term environmental changes will be community migration and displacement. While most displacements are projected to be internal and temporary, for low lying atoll states in the Pacific permanent international relocation may be the only option. This article examines social and cultural rights of environmental migrants, and focuses on the Banaban resettlement in Fiji as a case study on minority rights protection of an environmentally-displaced population. While the Banaban displacement was not due to climate change but to long-term impacts of phosphate extraction on Banaba Island, the Banaban experience provides important lessons on the role of minority rights in the protection of culture and identity of environmentally-displaced communities. That the Banabans retained their collective identity and under existing Fijian law are allowed to maintain their indigenous system of self-government as well as use their native language are proofs of the resettlement’s success. However, Banaban minority protection is no longer as secure as it once seemed to be. Recent developments in Fiji threaten to veer away from minority rights protection and ethnic diversity. Ethnic or cultural minorities, including those displaced by environmental triggers, have distinct customs, traditions and histories requiring legal protection as well as physical and social space to thrive. The protection of cultural diversity promoting a balance of cultural identity retention and acculturation as a by-product of a healthy interaction with the host society constitute a component of successful long-term resettlement.
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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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Nawir, M. Syukri, Muhamad Yusuf, and Akhmad Kadir. "Islam Raja Ampat dan Mitos Hantu Cuwig." SANGKéP: Jurnal Kajian Sosial Keagamaan 3, no. 1 (January 24, 2020): 1–22. http://dx.doi.org/10.20414/sangkep.v3i1.1482.
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The clash of religions, customs, local beliefs gives a distinctive color in the lives of the people of the Raja Ampat Islands. How the myth of Cuwig's mythical influence on religious life in the village of Lilinta in the Raja Ampat-Papua archipelago and in interpreting and reformulate their religious life in response to the myth of Cuwig. Religious knowledge has an important meaning to improve the faith of the community, thus creating religious emotion, encouraging people to do religious actions, although there is still a society believing the mystical, lack of of religious development. The mythical ghost of Cuwig is influenced by the environment. Myths evolved from the simultaneous stories beginning with the emergence of sudden death from the citizens, the problem spread the issue of the science of Cuwig in the intended person.
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Putri, Rani, Fajri M.Kasim, Mursyidin Mursyidin, Suadi Suadi, and Abidin Nurdin. "THE PHENOMENON OF MULTI-ETHNIC AND RELIGIOUS LIFE THE ACEH SINGKIL REGENCY." Malikussaleh Social and Political Reviews 3, no. 2 (November 25, 2022): 54. http://dx.doi.org/10.29103/mspr.v3i2.8005.
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Aceh Singkil is one of the areas known as a multicultural area, consisting of various ethnicities, customs, languages, and religions. Such conditions are vulnerable to friction and threaten community harmony. Therefore, building awareness of tolerance is the best step to overcoming problems that can trigger conflict. This study will examine the meaning of tolerance in Aceh Singkil, using the theory of symbolic interactionism. The approach used in this study is a qualitative approach with a descriptive type, with primary and secondary data sources. The process of data retrieval is obtained through observation techniques, interviews, and documentation. The results showed that each group of people, namely the majority and minority, have an awareness of tolerance. The meaning of tolerance for the people of Aceh Singkil is: (1) appreciate and respect, (2) Communicate, (3) Be kind based on religious values, and (4) not annoying. Social activities related to religious values are not negotiable. on the contrary, activities outside religious values can be tolerated by the community.
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Tambunan, Mispa Sulastri, and Rama Tulus Pilakoannu. "SEDIMENTASI SOSIAL DALAM TINDAKAN KESEHARIAN PENGIKUT PARMALIM, KRISTEN, DAN ISLAM DI DESA PARDOMUAN NAULI LAGUBOTI(Social Sedimentation Parmalim, Christianity, and Islam Adherents’ Daily Action in Pardomuan Nauli Village of Laguboti)." ETNOREFLIKA: Jurnal Sosial dan Budaya 10, no. 1 (February 28, 2021): 66–75. http://dx.doi.org/10.33772/etnoreflika.v10i1.1079.
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This article studies the social sedimentation in the daily actions of Parmalim, Christian, and Islam adherents in Pardomuan Nauli Village, Laguboti. The multi-religious Batak people adhere to same customs, norms, traditions and cultures. But, in preserving same customs, norms, and culture, in fact, some conflicts still appear among the people. Through social sedimentation, however, people in Pardomuan Nauli can live in harmony and unity. This study employs Erving Goffman’s theory to see the interaction among people in their daily life. It also sees how people still can live in harmony among the religious differences by using social networks theory. The objective of study is to apply the development of qualitative research design and library research. The data were collected by conducting interviews, observation, and theoretical review. This study describes and analyzes how Parmalim, Christian, and Islam people in Batak Toba tribe live up the social sedimentation in their daily lives and also, how do they preserve the cultural values they have amidst religious differences.
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MOHAN, DIPANKAR. "A Study On The Social Life Of The Ahom Priestly Class." Restaurant Business 118, no. 10 (October 25, 2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.
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The Ahoms were originally a group of Tai Shans. They brought a distinct culture to Assam peculiar to the Tai culture. Although the Ahoms had their own religious customs and rituals but they did not impose their religion to other tribes and distinctly amalgamated with the culture of the local people. In the time being the Ahoms accepted Hinduism and with the advent of the neo-vaisnavism they almost lost their culture. However the Mohan Deodhai and the Bailungs, the three priestly clans of the Ahoms did not accept Hinduism and maintained their own culture and habits to a great extent. The Ahoms possesses a distinct character regarding the social life. The Ahom priestly classes who were neglected for their denial of acceptance of Hinduism in later part of the Ahom rule, became secluded from the other part of the society. The Mohan, Deodhais and the Bailungs maintained their traditional beliefs and customs in the long period of the Ahom rule and they are still preserving their tradition. So, it is necessary to look at the condition of the Ahom priestly class that how and what extent they could maintain their own culture.
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May, John D'Arcy. "Human Rights as Land Rights in the Pacific." Pacifica: Australasian Theological Studies 6, no. 1 (February 1993): 61–80. http://dx.doi.org/10.1177/1030570x9300600104.
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Do human rights in their conventional, Western understanding really meet the needs of Pacific peoples? This article argues that land rights are a better clue to those needs. In Aboriginal Australia, Fiji, West Papua and Papua New Guinea, case studies show that people's relationship to land is religious and implicitly theological. The article therefore suggests that rights to land need to be supplemented by rights of the land extending to the earth as the home of the one human community and nature as the matrix of all life.
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Ribut, Gusti Ayu Santi Patni, Ida Bagus Gde Yudha Triguna, and I. Wayan Suija. "Didactic strategy of wetu telu cultural heritage on sasak tribe." International journal of linguistics, literature and culture 5, no. 3 (May 1, 2019): 9–17. http://dx.doi.org/10.21744/ijllc.v5n3.625.
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Wetu Telu culture is an indigenous culture of the Sasak tribe which is acculturation of Javanese, Balinese, and Islamic cultures. In religious practice, they are immersed in customs. According to Islam, WetuTelu culture is considered as an incomplete Islamic religion. But until now, the Wetu Telu culture still exists with its customs. This is an interesting phenomenon to be studied as a material for the dissertation "The Didactic Strategy of Wetu Telu Cultural Heritage on Sasak Tribe in Lembuak and Nyurlembang Village, Narmada Sub-district". This research used 3 theories; (1) cultural adaptation theory, to solve the first problem, (2) behaviorism theory, to solve the second problem, and (3) structural functionalism theory to solve the third problem. The data were in the form of qualitative data. They were collected by using: observation, interview, document study, and literature study. The findings of this study are The forms of the Wetu Telu culture which are still maintained today consist of ceremonies namely; Ritual life (gawe urip), Death Ritual (gawe pati), Art. Second, the strategy used to maintain the Wetu Telu culture is the Didactic Strategy of Cultural Heritage through Formal Education (social inquiry and expository), Informal (exemplary, habituation and advice) and Non-formal (Life skills education, youth education and women's empowerment education) Third, the implications towards the community: strengthening religious knowledge, increasing relations of social solidarity, creating inter-religious harmony.
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Maduerawa, Mahdee. "PATTANI MALAY'S CULTURE AND ITS RELATIONSHIP TO EDUCATION IN SOUTH THAILAND." EDUSOSHUM: Journal of Islamic Education and Social Humanities 1, no. 3 (December 30, 2021): 71–83. http://dx.doi.org/10.52366/edusoshum.v1i3.25.
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The education system also aims to awaken a person in various areas of life as well as intellectual, psychological, and social thinking, values, and behavior that focuses on the learning process through the good and perfect. This study aims to determine the culture of the Malay people of Pattani and the relationship with Education in southern Thailand. The research method used in this research is library research. The focal point of his research is to discover the various hypotheses, laws, recommendations, standards, or thoughts used to dissect and answer the described exam questions. The results of this study are the southern regions (provinces) of Thailand, including Yala, Pattani, and Narathiwat, where most of the population is displaced from Muslims. Muslims in this region prefer to send their children to study in religious schools. People’s religious schools are institutions that serve the needs of the community in this region in maintaining local culture and customs as well as Islamic cultural customs.
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Saidova, Sayyora. "INTERPRETATION OF THE RELIGIOUS FACTOR IN MODERN POLITICAL THEORIES." INTERNATIONAL JOURNAL OF CONSENSUS 3, no. 1 (March 30, 2020): 89–96. http://dx.doi.org/10.26739/2181-0788-2020-3-10.
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In the Middle East, the processes for leadership among religious and democratic progress in North Africa require that the state pursue secular policy on a scientific and dialectical basis. Because religious beliefs have become so ingrained in secular life that it is difficult to separate them. Because in the traditions and customs of the people, in various ceremonies, there is a secular as well as a religious aspect. Even the former Soviet Constitution, based on atheism, could not separate them. Religious faith has lived in the human heart despite external prohibitions. National independence has given freedom to religious belief, which is now breathing freely in the barrel. The religious policy of our state strengthens and expands this process and guarantees it constitutionally.
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D, Muthuraman. "The Myth of Habituation in the Akananuru." International Research Journal of Tamil 4, S-6 (July 30, 2022): 216–21. http://dx.doi.org/10.34256/irjt22s631.
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The society of the Sangam age is an excellent cultural base. Customary practices represent the way of life of the Tamils two thousand years ago. The special customs and traditions found in society are called "cultures." All our ancient Tamil pieces of literature extol the cultural aspects of our forefathers. Akananuru is the repository that contains all the life, history, beliefs, and customs of the people of the Sangam age. Akananuru is an expression of myth. It is known that there were types of marriage where the man and the woman were married without the consent of the parents and with the consent of the parents in the marriage system. It is special that they got married on a good day. Young boys built sand houses and played ball games. They cheered and enjoyed playing Kuravai Koothu (an entertaining dance of females) and Thunangai Koothu (a religious dance of females). Tunangai Koothu was unique in that it was exclusively for women. Trades were divided based on the land. Apart from these, it can be known that there were many castes such as potters, carpenters, and paraiyars. Trading was one of our customs. It can be seen that they excelled not only in domestic trade but also in foreign trade.
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Arif, Mahmud. "A Mosque in a Thousand Temple Island: Local Wisdom of Pegayaman Muslim Village in Preserving Harmony in Bali." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, no. 1 (December 31, 2019): 16–30. http://dx.doi.org/10.15575/jw.v4i1.4809.
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There are some scholars, such as Clifford Geertz, Geoffrey Robinson and Miquel Covarubbias who pay much attention to the patterns of the religious and cultural life of Balinese. They show various perspectives on Balinese religious and cultural lives, those that are generally closely related to Hinduism and tourism. For this reason, a study on the religious life of the Muslim communities in Bali is interesting because it represents various viewpoints while revealing another side of Balinese exoticism. Pegayaman Muslim village of Buleleng regency is an old village inhabited by Muslims amidst strong Hindu influences. This village is unique and recognized as one of the oldest Muslim villages in Bali. In general, the people in this village are able to live side by side peacefully with the adherents of other religions through local wisdom by building harmony with puri(castle), pura (temple), and Balinese customs, like actualization of Menyama Beraya in daily life and Sokok Base that are presented at procession of Maulid festival every year.
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Suryawan, I. Ngurah. "Lahirnya Zaman Bahagia: Transformasi Teologi Pribumi di Tanah Papua." JSW: Jurnal Sosiologi Walisongo 1, no. 1 (November 7, 2017): 121. http://dx.doi.org/10.21580/jsw.2017.1.1.1939.
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<div><p class="ABSTRAKen">This article discusses oral traditions of indigenous theologies that various communities in Papua believe about their God as life savers. The indigenous theology has historically played an important role in shaping the knowledge of religion, customs, and culture into their life orientations. The indigenous theologies include Ugatamee, Hai and Koreri and their oral traditions experienced transformation in the presence of religion. The tension between indigenous theology and the values of the gospel in Christianity in particular has a serious impact on religious orientation as well as the culture of society. The spread of Christianity, especially the one that touches people's lives, leads to a great transformation of people's trust in God. The great transformation was in the land of Papua, one of which was brought about by the influence of religious education, which subsequently played a major role in the construction of their religious life and experience. </p></div>
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Dr. Anupama D. Mujumdar. "Religious Philosophy of Guru Nanak: Literary Speculation." Creative Launcher 6, no. 4 (October 30, 2021): 69–74. http://dx.doi.org/10.53032/tcl.2021.6.4.11.
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India has been a land of diverse culture and traditions. When we say culture it includes many things like language, social customs, food habits, religion and so on. Of this religion seems to be the most influential factor in the life of an individual. It is something which lends meaning and purpose to our life. It is that which binds human beings to the Divine. And this bond can be established through the practise of Bhakti. The concept of Bhakti is an old one. It emphasises devotion to the personal God. Bhakti movement is an important development in the cultural history of India which originated in the south. The saints of Bhakti movement preached personal devotion to God as a means of attaining Salvation. They made use of local language to spread the ideology of Bhakti. Guru Nanak is one of the most influential saints of the Bhakti movement. In his teaching he incorporated ideas both from Hinduism as well as Islam. He revealed the truth of monotheism, importance of the recitation of God’s name with utmost devotion, need of a Guru for salvation. He tried to bridge the gap between the two communities of Islam and Hinduism and eradicate social problems by focusing on the truth of monotheism and the concept of equality.
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Brusina, Olga. "Islam among the Turkmen of Stavtopol Krai and Astrakhan Oblast." Вестник антропологии (Herald of Anthropology) 47, no. 3 (September 5, 2019): 222–34. http://dx.doi.org/10.33876/2311-0546/2019-47-3/222-234.
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The article is devoted to the role of Islam in culture and social life of the Turkmen of southern Russia. The study is based on the author's field materials collected in 2007–2015 in the Stavropol and Astrakhan Regions. The ethnic group of the Russian Turkmen was formed in the XVII–XIX centuries and currently counts about 17,000 people. The Turkmen are Sunni Muslims, most of their customs and rituals are associated with Muslim prayers and symbolism. At the same time, the Turkmen are not among the zealous Muslims, in their spiritual culture there are folk customs and beliefs that are very superficially associated with Islam. In the Soviet period, the Russian Turkmen maintained their religion, secretly carried out Islamic rites and rules, despite the anti-religious state policy. Currently, the religiousness of the Turkmen varies greatly, but almost all families hold major religious ceremonies. Mosques play the role of community centers, social life in the Turkmen settlements is closely intertwined with religious life, and the mullahs are local leaders and take part in self-government bodies. Propaganda of fundamentalist Islam has not bypassed the Turkmen, as many regions of the North Caucasus. A peculiar situation has developed: young people have become involved in religion much more than old honored people, educated in the Soviet ideals. Residents of the Turkmen settlements and imams of mosques are trying to resist the spread of fundamentalist ideas. The situation is particularly difficult in the Stavropol Territory; so the regional administration is trying to control any cultural and religious activities on the ground, sometimes suspecting “Wahhabi sentiments” among quite loyal citizens, such as the Turkmen. It is important that the Turkmen are almost the only people of this region who, traditionally practicing Islam, retain complete loyalty to the Russian population and the Russian state
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Putra, I. Wayan Sunampan. "Realisasi Ajaran Teologi Sosial Melalui Tradisi Ngejot di Masa Pandemi Covid-19." Sphatika: Jurnal Teologi 12, no. 2 (November 21, 2021): 159. http://dx.doi.org/10.25078/sp.v12i2.3014.
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<em><span lang="IN">Harmony in religious life is an important phenomenon to note. Considering that several different religions have developed in Indonesia, it is necessary to apply the teachings of harmony theology. Community life under religious pluralism is not always harmonious. In daily life, several cases of disharmony of religious communities often occur. This disharmony occurs because of the lack of tolerance between religious people with one another. To bring back the attitude of tolerance, one needs to explore religious teachings. Thus, there is no longer a nerrow mind against Hindus. The theology of harmony in the Hindu perspective in this case seeks to provide teachings about the unity of mankind. </span><span lang="EN">In the Hindu perspective of harmony theology, every human being should respect his fellow human beings because they come from the same source, namely God. Harmony is a religious obligation and obedience to God, it is also a cultural guideline and customs. The synergy between the two has always greatly influenced people's perspectives and attitudes regarding various matters, including efforts to create a harmonious life in the midst of plurality.</span><span lang="EN"> </span></em>
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Ohaja, Magdalena, and Chinemerem Anyim. "Rituals and Embodied Cultural Practices at the Beginning of Life: African Perspectives." Religions 12, no. 11 (November 22, 2021): 1024. http://dx.doi.org/10.3390/rel12111024.
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Cultural beliefs and practices find expression through rituals. Rites of initiation or passage are some of the most common rituals among the indigenous African societies. Pregnancy and Childbirth are not only biological events, but also socially and culturally constructed with associated symbols that represent the social identities and cultural values of Africans. Birth is a rite of passage, and children are perceived as special gifts from the Supreme Being. As such, pregnancy and childbirth are special events cherished and celebrated through varied rituals. Drawing on empirical literature and relevant commentaries, this paper aims to discuss selected rituals and embodied practices surrounding the start of life (pregnancy, birth, and early motherhood). The paper will specifically focus on the following aspects: pregnancy rituals; birth songs and dancing; the omugwo (care after birth); the cord and placenta rituals; and the naming ceremony. Some of the pregnancy rituals are purificatory in nature and therefore beneficial for maternal and infant health. The celebrations surrounding the birth of a child are community events, marked with singing and dancing. Following childbirth, the new mothers are not expected to participate in house chores to allow them time to recuperate. In all, discourses concerning the beginning of life, i.e., pregnancy and the periods surrounding it, are filled with rituals which are embodiments or expressions of cultural values, customs, and beliefs.
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Ramu, G. "Biographies of Kollimalai People in ‘Sangam’ Novel." Shanlax International Journal of Tamil Research 6, no. 1 (July 1, 2021): 87–94. http://dx.doi.org/10.34293/tamil.v6i1.4168.
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Anthropology can be used to understand a race, its culture, its complete understanding of its species. Entitled ‘Biographies of Kollimalai People in ‘Sangam’ Novel’, this study examines the lives of Kollimalai people from an anthropological perspective. In the novel ‘Sangam’, this article examines the life style of the people of Kollimalai, their rituals, customs, medical system, restrictions imposed on them by the society, punishments given to those who violate those restrictions, and religious beliefs.
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Czimbalmos, Mercédesz Viktória. "Laws, doctrines and practice: a study of intermarriages and the ways they challenged the Jewish Community of Helsinki from 1930 to 1970." Nordisk Judaistik/Scandinavian Jewish Studies 30, no. 1 (May 26, 2019): 35–54. http://dx.doi.org/10.30752/nj.77260.
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The identities, customs and habits of religious congregations are tightly connected to the history of these congregations and to the specific religious tradition or denomination they consider themselves to be a part of. They are also shaped by the legislative and bureaucratic regulations and processes of the secular society that is surrounding them. The aim of this study is to further our knowledge of some of these aspects of Jewish life as they relate to the Jewish Community of Helsinki in the period 1930–70 by showcasing two examples that emerged as a result of the rising number of intermarriages in the congregation.
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Ramailis, Neri Widya. "Homo Seksual Potret Perilaku Seksual Menyimpang Dalam Perspektif Kriminologi, Islam dan Budaya Melayu." SISI LAIN REALITA 2, no. 2 (December 22, 2017): 01–12. http://dx.doi.org/10.25299/sisilainrealita.2017.vol2(2).2455.
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Homosexual is a term used to describe the general tendency of sex with other people of the same genes. Measures of deviant behavior are not in the right or completely wrong size in the general sense, which occur based on the size or absence of norms and values of their sociality. If viewed from the aspect of criminology, deviant behavior becomes something that deviates from the limits determined by the norms and society. Lessons about Malay culture are inseparable from Islamic teachings which are the foundation of customs. Therefore the philosophy of Malay people says "Adat Bersendi Syarak, Syarak Bersendikan Kitabullah". From this sentence, it can be interpreted that religion and customs that grow and develop in Malay culture are very different. Where values, religious norms and rules that apply in the community are highly upheld in the life and culture of Malay people. Al-Qur'an as a book that is a source of guidance is the main basis of the handle of human life in carrying out daily activities, whether it is about how someone communicates with others and behaves in accordance with reasonable customs and culture. In this context homosexual behavior is seen as one manifestation of human behavior with deviant sexual orientation present in the community through a process of cultural development that is not good and immoral.
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Jumaeva, Nilufar, and Feruza Utaeva. "CULTURAL SPONSOR -RELATED TO BOBODEHQAN TRADITIONS AND CEREMONIES(on the example of the Bukhara Oasis)." JOURNAL OF LOOK TO THE PAST 5, no. 3 (May 30, 2020): 49–55. http://dx.doi.org/10.26739/2181-9599-2020-5-8.
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The people of Bukhara have been following the traditions, ceremonies and customs inherited by their ancestors for many centuries. In these ceremonies, which played a major role in social daily life, the rituals and ceremonies associated primarily with agriculture had their roots in the deification of pre-Islamic natural phenomena, the worship of the godsof heaven and earth. It is also a transformation of the harmony that blends Islamic views with religious beliefs from many crop traditions and ceremonies
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North, John. "Caesar on religio." Archiv für Religionsgeschichte 15, no. 1 (March 2014): 187–200. http://dx.doi.org/10.1515/arege-2013-0013.
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Abstract In the course of his famous account of the Gallic Wars, Julius Caesar breaks off and digresses for a few chapters (6.11−28) on the religious customs of the Gauls and the Germans. This paper argues that, while there may not be too much to be learned from the digression about its ostensible subjects, it gives us a unique opportunity to assess whether Caesar had a conception of a ‘religion’ as such, of an area of religious activities and ideas within different societies, which would have enabled him to write a comparison between Roman religious life, about which as pontifex maximus he knew a good deal, and those of these other societies about which he knew at least a little. The conclusion is that he has no such conception; that his account allows no sharp distinction between the religious and non-religious areas of Gallic, German or Roman life. Rather he reveals an evolutionary perspective in which the superiority of Rome over the Gauls, and of Gauls over Germans, provide the central message he succeeds, consciously or not, in conveying.
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Murphy, Francesca. "Fergus Kerr's Wittgensteinian ‘Philosophy of Theology’: An Appreciation and a Critique." Scottish Journal of Theology 45, no. 4 (November 1992): 449–64. http://dx.doi.org/10.1017/s0036930600049309.
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Toward the conclusion of his Theology After Wittgenstein, Fergus Kerr states that,The rationalistic attempt to find the deeper psychological or evolutionary significance of ceremony only distracts us from the deep significance that a description of the event already communicates…The sacrifice of the priest-king is no different in kind from religious actions that we might ourselves perform …, confessing one's sins…, baptism……The phenomena of the natural world, of birth, of death, and of sexual life… none of which is especially mysterious but any of which can become so to us prompt certain human reactions. …these customs are not adopted because of views that people have; they are too primitive and unreflective for that, they are reactions, in certain situations.
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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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Pomeroy, Hilary. "Introduction." European Judaism 52, no. 2 (September 1, 2019): 1–6. http://dx.doi.org/10.3167/ej.2019.520201.
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The eleven articles in this issue of European Judaism reflect the social and religious culture of Moroccan Jews set against an ever changing backdrop of persecution and conflict, interaction and cohabitation. Ranging from Berber Jews to forced converts, scholars, courtiers and artisans, Moroccan Jews were constantly under threat. Despite this unstable situation, they produced literary and religious works in Hebrew, Judeo-Arabic and Judeo-Spanish as well as creating distinctive life-cycle customs, songs and a highly skilled material culture. While the Jewish community of Morocco is today considerably reduced, Moroccan immigrants in Israel, France and the Americas keep the memory and identity of Jewish Morocco alive.
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Ipandang, Ipandang. "ADAB PERNIKAHAN PERSPEKTIF HUKUM ISLAM MENURUT MUHAMMAD NASHIRUDDIN AL ALBANI." Muaddib : Studi Kependidikan dan Keislaman 1, no. 2 (December 29, 2020): 205–14. http://dx.doi.org/10.24269/muaddib.v1i2.3361.
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Islam teach about the importance of marriage, because every individual is created in pairs. In carrying out a marriage, there are many kinds of wedding ceremonies, customs and wedding processions in Indonesia, so the role of religion is very important in framing this culture, Islam is the religion of rahmatan lil'alamin. a culture that is not allowed to live freely but needs to provide understanding and is also packed with the values of Islamic religious teachings, because religion is a source of value in every aspect of life, including culture, because culture that does not involve the religious aspects contained therein will make a culture that is misleading, so should a culture that is framed by Islamic teachings then it will give birth to a culture that has Islamic values in it. One of them is marriage customs which are in accordance with Islamic law. Muhammad Nashiruddin Al Albani is one of the figures who is very focused on discussing manners in marriage which is later recorded in his book entitled Adab Az-Zifaf and also Adab Az-Zafaf Fi As-Sunnah Al Muthahharah. In this article, we will discuss some of his thoughts regarding marriage manners
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Gold, Joshua M. "Generating a Vocabulary of Mourning: Supporting Families Through the Process of Grief." Family Journal 28, no. 3 (June 2, 2020): 236–40. http://dx.doi.org/10.1177/1066480720929693.
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While grief and loss are common and universal life transitions, the language and customs of grieving differ based on the intersection of family practice and spiritual/religious affiliation. One aspect of cultural awareness and sensitivity to differing mourning processes may be the counselor’s awareness of meaningful verbiage and practice. This literature-based article will introduce family counselors to the differing nomenclature and practices of bereavement and offer implications for culturally relevant and sensitive counseling practice to support the family members’ mourning processes ( n = 80).
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Monia, Landi Pussang. "Birth Rituals and Associated Taboos among the Apatanis of Arunachal Pradesh." Dera Natung Government College Research Journal 2, no. 1 (2017): 40–53. http://dx.doi.org/10.56405/dngcrj.2017.02.01.05.
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Rites of passage are rituals or ceremonies signifying an event in a person’s life, indicative of a transition from one stage to another, as from adolescence to adulthood. The same can also be explained as ceremonies that mark important transitional periods in a person’s life, such as birth, puberty, marriage, having children, and finally death. They usually involve ritual activities and teachings designed to strip individuals of their original roles and prepare them for new roles. Rites of passage are ceremonial events, existing in all historically known societies that mark the passage from one social or religious status to another. This paper elaborates on the importance of culture and traditions of childbirth among Apatanis and assesses the wealth of rites, customs, and traditions as wellas the wish of the people to have large families. This study helps tolearn more about the process of childbirth, associated with religious rites of theApatani people, viewed with the eyes of those that lived it in the last century. The analysis of the goal of this study uses theanalysis of secondary data and quality method of data collection through interviewson site, study of various primary and secondary sources of data as well as old publicationslinked with this study. The findings of this study point out that theApatanis has rich traditions, rites, practices, customs, and experiences that providea combination of the typical dresses of the area, diverse cuisine, and songs and dances formoments of joy of childbirth.
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Петров, Игорь Георгиевич. "BANS IN FUNERAL AND MEMOTIAL CUSTOMS AND RITUALS OF THE CHUVASHS." Tomsk Journal of Linguistics and Anthropology, no. 4(34) (December 28, 2021): 159–67. http://dx.doi.org/10.23951/2307-6119-2021-4-159-167.
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Одним из интересных и мало изученных источников для изучения традиционных представлений чувашского народа являются запреты (табу). По мнению чувашских лингвистов и фольклористов, они относятся к малым жанрам чувашского фольклора и являют собой отдельный вид афористических устно-поэтических произведений. Им свойственны четкая языковая форма построения, логичность, поучительная направленность, неукоснительность исполнения. Зародившись в глубокой древности, запреты служили одной из форм регулирования поведения человека в обществе. Они регламентировали повседневную жизнь, хозяйственные занятия, промыслы и ремесла, пищу, религиозные верования, поведение, этикет, язык, культуру речи и т. д. Особое место они занимали в обрядовой жизни, в том числе в обычаях и обрядах, связанных с проводами человека в последний путь. Целью настоящего исследования является определение роли и значения запретов в регулировании поведения людей и членов общины в рамках похоронно-поминальных обычаев и обрядов чувашей Урало-Поволжья. В исследовании запреты рассмотрены в соответствии с основными этапами похоронно-поминального обряда (подготовка к похоронам и охрана покойника; обмывание; проводы в последний путь; погребение; поминки). Работа основана на литературных, архивных и полевых материалах автора. При разработке указанной темы автор руководствовался одним из методологических принципов, в соответствии с которым система запретов понимается как часть социо-нормативной культуры народа, регулирующая поведение человека в повседневности и в религиозно-обрядовых практиках. В обоих случаях запреты имеют религиозную природу и выступают своеобразным императивом в процессе социальной жизни человека. Исследование показало, что запреты в контексте похоронно-поминальных обрядов определяли место, время, порядок проведения ритуала и регламентировали поведение участников. В запретах и предписаниях данного вида обряда проявляется двойственное отношение к умершему. С одной стороны, в них просматривается суеверный страх членов социума перед покойником и смертью, с другой — стремление умилостивить его и как можно скорее проводить в потусторонний мир. Благодаря соблюдению этих запретов происходило поэтапное вычленение покойника из мира культуры и социума, а также «перемещение» в мир предков. One of the interesting and little-studied sources for studying the traditional ideas of the Chuvash people are prohibitions (taboos). According to Chuvash linguists and folklorists, they belong to small genres of Chuvash folklore and are a separate type of aphoristic oral-poetic works. They are characterized by a clear linguistic form of construction, logic, instructive orientation, rigor of execution. Originating in ancient times, prohibitions served as one of the forms of regulating human behavior in society. They regulated daily life, household occupations, crafts and crafts, food, religious beliefs, behavior, etiquette, language, culture of speech, etc. They occupied a special place in ceremonial life, including in customs and rituals associated with sending a person on his last journey. The purpose of this study is to determine the role and significance of prohibitions in regulating the behavior of people and members of the community within the framework of funeral and memorial customs and rituals of the Chuvash of the Ural-Volga region. In the study, the prohibitions are considered in accordance with the main stages of the funeral and memorial rite (preparation for the funeral and protection of the deceased; washing; seeing off on the last journey; burial; wake). The work is based on the author's literary, archival and field materials. When developing this topic, the author was guided by one of the methodological principles, according to which the system of prohibitions is understood as part of the socio-normative culture of the people, regulating human behavior in everyday life and in religious and ceremonial practices. In both cases, prohibitions have a religious nature and act as a kind of imperative in the process of human social life. The study showed that prohibitions in the context of funeral and memorial rites determined the place, time, order of the ritual and regulated the behavior of participants. In the prohibitions and prescriptions of this type of rite, an ambivalent attitude towards the deceased is manifested. On the one hand, they show the superstitious fear of the members of society before the deceased and death, on the other — the desire to propitiate him and as soon as possible to conduct him to the other world. Due to the observance of these prohibitions, the deceased was gradually isolated from the world of culture and society, as well as “moving” into the world of ancestors.
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Gorova, Vitalina. "Social Traditions of Entertainment and Communication of Ukrainian Peasants in the SECOND HALF OF THE 20th – early 21th centuries (ON EXPEDITIONARY MATERIALS)." Ethnic History of European Nations, no. 61 (2020): 7–16. http://dx.doi.org/10.17721/2518-1270.2020.61.01.
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Socio-normative life of Ukrainians of the 20th – the beginning of the 21th centuries, that covers aspects of management, self-organization and formation of public institutions, mutual assistance and leisure, regulation of behavior, is a poorly studied topic in ethnological science. During the establishment of the Soviet system, which completely changed the traditional way of life of Ukrainian peasants, a major transformation of the customs of public life took place. Following Ukraine’s independence, modern social normative practices were developing according to the requirements of the new legislation. As the result, nowadays there is a considerable urgency to investigate the specifics and changes that have taken place in public life in the Ukrainian villages in the second half of the 20th – early 21th centuries. In the new socio-economic and national-religious contexts, despite the changes in industrial relations and socio-professional composition of the rural population, the system of traditional social life in Ukraine was able to maintain positive and well-considered skills of social coexistence, forms of daily and festive leisure, as well as the moral and ethical standards of people’s coexistence. The article on the materials of expeditions to Chernivtsi, Ternopil, Zakarpattya, Odessa, Kharkiv regions analyzes the preservation and peculiarities of transformation of traditional social forms of leisure and communication of peasants during the second half of the 20th – early 21th centuries. The types and places of daily (customs of «calling for freshness», «going for liver», mutual assistance, evening meetings) and festive (during the temple holiday, mutual guests, youth entertainment, celebration of the village holiday) leisure of the village community are revealed. Most of the information was recorded on evening meetings. They are a socio-everyday entity that organically combines entertainment and work elements. Usually, the main guideline for their conducting was hand work (spinning, embroidery, sewing), accompanied by songs and entertainment. The made records give a certain idea of the contemporary collective customs and traditions of Ukrainians in rural areas, especially of interpersonal relations in the Ukrainian peasant environment of today. The common belief among the respondents is that some changes in people’s behavior are manifested by a decrease in interest in communication than before (reciprocal guest-houses between the villagers have become a rarity – they only gather on holidays). Today, the customs of collective mutual assistance (in case of distress or distress in one of the villagers) are still preserved among the rural population.
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Taragin-Zeller, Lea, and Edward Kessler. "“It’s Not Doctrine, This Is Just How It Is Happening!”: Religious Creativity in the Time of COVID-19." Religions 12, no. 9 (September 10, 2021): 747. http://dx.doi.org/10.3390/rel12090747.
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Drawing on thirty in-depth interviews with faith leaders in the UK (including Islam, Christianity, Judaism, Hinduism, and Sikhism), we examine the diverse ways religious groups reorient religious life during COVID-19. Analysing the shift to virtual and home-based worship, we show the creative ways religious communities altered their customs, rituals, and practices to fit a new virtual reality amidst rigid social distancing guidelines. This study offers a distinctive comparative perspective into religious creativity amidst acute social change, allowing us to showcase notable differences, especially in terms of the possibility to fully perform worship online. We found that whilst all faith communities faced the same challenge of ministering and supporting their communities online, some were able to deliver services and perform worship online but others, for theological reasons, could not offer communal prayer. These differences existed within each religion rather than across religious boundaries, representing intra-faith divergence at the same time as cross-faith convergence. This analysis allows us to go beyond common socio-religious categories of religion, while showcasing the diverse forms of religious life amidst COVID-19. This study also offers a diverse case study of the relationship between religions as well as between religion, state, and society amidst COVID-19.
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Tampubolon, Permauli, and Talizaro Tafonao. "Strategi Pembelajaran Pendidikan Agama Kristen dalam Memperkenalkan Yesus Kepada Suku Asli Jakun." Discreet: Journal Didache of Christian Education 1, no. 1 (June 3, 2021): 13–24. http://dx.doi.org/10.52960/jd.v1i1.26.
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The purpose of writing this article is to introduce the work of Jesus Christ in the life of everyone, especially to the Jakun Native Tribe through the learning process of Christian Religious Education. One of the problems encountered by the author in this paper is that the Jakun Native Tribe still believes in aninism, customs and low knowledge / education. Based on this problem, the writer tries to make a change through humanist approaches to society as explained in this paper. The method used in this paper is a qualitative research method by examining Christian Religious Education learning strategies in introducing Jesus Christ. The analysis process used is to use a variety of literature sources both journals, books and other reliable reference materials to support the author's analysis. The results found in this study indicate that the Christian Religious Education learning strategy is very effective in applying sociological approaches, agricultural extension and culture. This can be seen in the life changes experienced by the community, namely cognitive, affective, psychomotor and spiritual changes.
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Saefatu, Meyrlin, and Yusuf Tanaem. "Pendidikan Kristiani Tentang Lingkungan Hidup yang Berorientasi Pada Transformasi Sosial Bagi Anak dI GMIT Imanuel Noebesa." Discreet: Journal Didache of Christian Education 1, no. 1 (June 11, 2021): 49–66. http://dx.doi.org/10.52960/jd.v1i1.45.
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The purpose of writing this article is to introduce the work of Jesus Christ in the life of everyone, especially to the Jakun Native Tribe through the learning process of Christian Religious Education. One of the problems encountered by the author in this paper is that the Jakun Native Tribe still believes in aninism, customs and low knowledge / education. Based on this problem, the writer tries to make a change through humanist approaches to society as explained in this paper. The method used in this paper is a qualitative research method by examining Christian Religious Education learning strategies in introducing Jesus Christ. The analysis process used is to use a variety of literature sources both journals, books and other reliable reference materials to support the author's analysis. The results found in this study indicate that the Christian Religious Education learning strategy is very effective in applying sociological approaches, agricultural extension and culture. This can be seen in the life changes experienced by the community, namely cognitive, affective, psychomotor and spiritual changes.
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Zema, Valerii. "Wizjonerstwo historyczne w tekstach pisarzy innowierczych." Studia Polsko-Ukraińskie 8 (April 16, 2021): 197–211. http://dx.doi.org/10.31338/2451-2958spu.8.14.
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This article reviews the creation and the roots of two historical legends about the trip of Ivan Smera to Alexandria and the privilege of Alexander Macedon to Slavs. The methodology of current research is based on the comparison of historical narratives. Two versions of the legend about the trip to the Orient were composed on the ground of old Kyivan chronicle which narrates the story about the choice of religion by Kyivan prince Volodimer in the last decades of the X th century when several ambassadors were sent to study the peculiarities of Judaism, Islam, Latin and Byzantine Christianity. During the second half of the XVI century, a new version of this tale was composed by Calvinists in Polish-Lithuanian Commonwealth. It narrates the visit of a certain person (Jolash or Ivan Smera) who arrived at Alexandria in North Africa to investigate the customs of the local Christian community. Ivan Smera found that the customs and the rite of the local community reflect the ideals of simple Christian service, without icons and church decoration. The rite of this religious community responds to the customs and the service of Calvinism. Smera has reported about the customs of Alexandria’s Christians to Volodimer but the Kyivan price ignored the ambassador’s notes and accepted Christianity in the byzantine rite. The other legend, which circulated in East and Central Europe during the Renaissance, narrates about the privilege of Alexander Macedon that was inscribed by golden letters on the tables in Alexandria. This imagined document relates that Slavic tribes arrived from the lands of Illyria and Dalmatia under the rulership of chieftains Lech, Roxolan, and Czech. It seems that both legends are rooted in Alexandria because Arianism prevailed in this city during late antiquity and Calvinism leaders supposed to establish good relations with orthodox patriarchs of this city in the second half of the XVI century. Religious life in ancient Alexandria was treated by the authors of the legend about the trip to North Africa as an example of perfect Christianity.
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Setiyawan, Imas Setiyawan, and Elfada Adella Hidayat. "Dialog Antar Umat Beragama Sebagai Piranti Menumbuhkan Sikap Toleransi." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 1 (January 5, 2018): 60–77. http://dx.doi.org/10.31538/almada.v1i1.142.
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Inter-religious harmony has until now become a goal in the life of every human being. Where each individual or group continues to maintain an attitude of tolerance to always live peacefully in a country that has diverse ethnic groups, customs, culture and religion. Given that tolerance must be possessed by every human being on this earth. What about mutual respect, respecting the trust of others, and not forcing the truth to those who already have their own truth. Like religious tolerance, every human being must respect the worship procedure for other religions, teachings that they believe in in his religion and do not see one's religious background if he wants to help him. Dialogue, is one way for tolerance to be maintained in interfaith relations. With the dialogue between religious people, whether individuals or religious groups, it will be easier to express their thoughts without fear of arousing words of attacking one another. In every religion, such as Islam, Christianity, Buddhism, Hinduism, and Confucianism, views on tolerance and dialogue between religious groups are different. Although, it has the same meaning. Namely, both of them aim to continue to maintain the harmony of life between religious people. In this article, we will discuss interfaith dialogue, tolerance and dialogue in the perspective of religions. Also how can dialogue be a moral to foster an attitude of enthusiasm among religious people.
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Vecherok, O. M., I. M. Iotova, N. M. Madzhar, and S. A. Skalska. "National motives and intercultural communication in the works of art by V. Korolenko." Bulletin of Luhansk Taras Shevchenko National University, no. 7 (345) (2021): 88–95. http://dx.doi.org/10.12958/2227-2844-2021-7(345)-88-95.
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The article explores national motives (Ukrainian, Jewish, Yakut), which are found in the stories, essays and novels of V. Korolenko, and the problem of the intercultural communication that takes place in his works. Ukraine, namely the Volyn region, the second half of the XIX century, where the childhood of the future writer took place, is described in his works. Korolenko acquaints readers with the bright pages of its history, cultural traditions, customs, peculiarities of life, uses folklore sources, in particular, the heroic epic and mythology. The material for the analysis was the stories „Without a tongue”, „Children of the dungeon”, „The forest is noisy”. In particular, the story „Without a tongue” is full of characteristic ethnographic realities of Polissya village: Ukrainian houses under thatched roofs, features of religion due to the interaction of Catholicism and Orthodoxy, the specifics of the local dialect and even clothing. In the course of the study, the synthesis of Ukrainian, Polish and partly Jewish cultures, characteristic of this cultural and historical locus. Jewish motifs are widely represented: historical plots („Legends of Flora, Agrippa and Menachem, son of Yehuda”); cultural and religious identity of the Jewish people, language, clothing, characteristics of life, etc. (the story „The Mendel Brothers”; traditional holidays and elements of folklore (the image of Hapun in the story „Judgment Day (Yom Kippur”)). There are Yakut national motives: descriptions of the life of the local population, local traditions and customs, the specifics of religious ideas, which are a synthesis of Christianity and paganism (the story „Dream of Makar”) In V. Korolenko’s „Siberian stories”. The proposed exploration, with the selection and analysis of national motives in the most famous works of V. Korolenko, opens opportunities for further study of the writer’s work in this context, in particular, in the autobiographical novel „History of my contemporary”.
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Ruhiawati, Irma Yunita, Ariya Panndhitthana Candra, and Siti Nurindah Sari. "Design and Build a Multimedia System for Indonesian Religious Activities Based on Android." International Journal of Cyber and IT Service Management 1, no. 2 (October 31, 2021): 233–39. http://dx.doi.org/10.34306/ijcitsm.v1i2.64.
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The people of Indonesia have a wide range of traditions and customs, as well as religious activities. The public's interest in Indonesian religious activities has grown as a result of the diversity of religious activities carried out by Indonesians. Multimedia has an essential role in allowing individuals to obtain information fast, especially as technology advances. As a result, in order to obtain information centrally, the public must search for appropriate information, which takes time. In circumstances like these, the issue is creating and developing an android-based multimedia system application that may assist the public in learning about the Indonesian people's religious activities. This study intends to assist Indonesians in obtaining information on their religious activities, so that they may quickly obtain information and learn about and comprehend their religious activities. The Luther–Sutopo version of the Multimedia Development Life Cycle (MDLC) was utilised, including stages for idea, design, material gathering, assembly, testing, and dissemination. This study led to the development of an Android-based multimedia system for religious activities among Indonesians.
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Johnson, Justina Yevu, and Lori Popejoy. "Impact of Culture and Religion on End-of-Life Decisions Among Advanced Cancer Patients in Developing Countries." Innovation in Aging 4, Supplement_1 (December 1, 2020): 244. http://dx.doi.org/10.1093/geroni/igaa057.787.
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Abstract Palliative care and end of life decisions are important components of quality care at the end-of-life. Individual’s perception of cancer diagnosis is affected by their customs and traditions, religious orientations and stigma. Culture and religion as a social determinant of health affects people’s interpretation of health and illness and is a major factor in deciding the type of care at end of life and death. The purpose of the review was to identify factors related to culture and/or religion that impact decision making at end of life among advanced cancer patients their primary family caregivers and healthcare providers. An extensive literature search was conducted in Psych Info, PubMed, Philosophy Index, Atlas Religion, and Academic Search Premier databases for primary studies on the topic. Primary studies conducted only in developing countries and among healthcare providers, advanced cancer patients and their primary family caregivers were included. Five studies met the inclusion criteria: two primary studies, one methodological paper, and two on perspectives. The studies reported economic status of the patient, family, culture, and religious beliefs as factors that affected decision making at the end of life. Improving cancer care in developing countries requires the accommodation of the culture, traditions, and religious beliefs of both healthcare providers, patients and family. Culturally appropriate care model is therefore needed to enhance palliative and end of life care in developing countries. Leininger’s Cultural Care Theory seem an appropriate path to take.
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Heniwaty, Yusnizar. "SAMAN DANCE OF THE ACEH PEOPLE: IDENTITY AND ACTUALIZATION." Journal of Community Research and Service 2, no. 1 (July 31, 2018): 184. http://dx.doi.org/10.24114/jcrs.v2i1.10374.
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AbstractThis study aims to analyze the Saman dance of the Aceh people that focuses on the analysis of the function of Saman that becomes the identity of the Gayo people. The identity and the actualization of Saman in accordance to the religion and customs of the Gayo people include some aspects that create the dance of the Aceh people, such as: socio-religious life, philosophies, symbols, norms and ethics. In the analysis, Saman has some values that make it as the identity of the Aceh people in the present and future life.Keywords: Saman Dance, Identity, Actualization
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Молчанов, Борис, Boris Molchanov, Григорий Стародубцев, Grigoriy Starodubtsyev, Жанна Иванова, and Zhanna Ivanova. "THE COLLECTIVE RIGHTS IN THE CONDITIONS OF LIBERAL MULTICULTURAL SOCIETIES AND THEIR LEGAL NATURE." Advances in Law Studies 4, no. 2 (June 29, 2016): 85–95. http://dx.doi.org/10.12737/19409.
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In article individual human rights on cultural identity, political representation or on participation in the collective or group rights in the sphere of human rights in the liberal states are analyzed. Especially international law gives the collective rights for physical existence, protection against economic and cultural destruction and originality preservation ethnic, religious and language minorities. In detail also the legislation of a number of the states on a combination of the collective and individual rights of the small people for protection of their primordial habitat, a traditional way of life, customs, managing and crafts is in details analysed.