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Relevant bibliographies by topics / Folk Religions

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Academic literature on the topic 'Folk Religions'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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Journal articles on the topic "Folk Religions"

1

Junkui, Han. "Taiwan’s Religious Matrix and Charity." China Nonprofit Review 9, no. 1 (June 20, 2017): 44–64. http://dx.doi.org/10.1163/18765149-12341322.

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In recent decades, the development of Taiwan’s folk religions relative to local Western religions has been blooming and thriving, so have been the religious charity activities. From the perspective of the multiple contracts theory framework, in a period of division and redefinition between politics-religion and citizen-government relationships, the traditional ascetic Buddhism and Taoism contain more altruistic and universalism implications than Christian and Catholicism and they have reshaped in great proportions the landscape of folk religious beliefs in Taiwan and propelled the flourish of the religious modern charity.

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Lee, Ho Jae, and Yoo Who Song. "The Religious and Cultural Meanings of Folk Beliefs Coexisting with Folk Religions in China." CHUNGGUKSA YONGU (The Journal of Chinese Historical Researches) 109 (August 31, 2017): 167–96. http://dx.doi.org/10.24161/chr.109.167.

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Sun, Xun, and Junwen Zhou. "Ancient Chinese novels and folk religions." Frontiers of Literary Studies in China 1, no. 3 (July 2007): 378–409. http://dx.doi.org/10.1007/s11702-007-0018-2.

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Inoue, Nobutaka. "The Influence of Globalization on Japanese Religion." Journal of Religion in Japan 3, no. 2-3 (2014): 97–120. http://dx.doi.org/10.1163/22118349-00302002.

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The process of globalization has significantly and unprecedentedly influenced the activities, teachings, and many other aspects of religions within Japan since the 1980s. While Christian groups have been establishing churches in Japan since the nineteenth century, one now also sees various other religious groups including Muslims from a broad range of countries establishing branch churches and mosques of their own in the country. Meanwhile the many domestic modern new religions that were established during the modernization process now find themselves operating alongside even newer types of religious groups including hyper-religions. When one observes the religious life of ordinary Japanese these days, on the surface little may seem to have changed from before globalization developed in earnest. However, the pop subcultures of the younger generations have demonstrated a readiness to adopt and rearrange elements from religious and folk cultures alien to Japan even as they eschew elements from traditional folk life. The ways in which these foreign folk beliefs and their more magical elements have entered and spread in the country are often unpredictable. Thanks to globalization, the boundaries that once existed among Japanese religions—both among the traditional religions in particular and more generally throughout the religious world as a whole—are gradually dissolving.

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Parker. "Popular Religions and Multiple Modernities: A Framework for Understanding Current Religious Transformations." Religions 10, no. 10 (October 1, 2019): 565. http://dx.doi.org/10.3390/rel10100565.

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Popular, ethnic, and folk religions endure in all regions of the planet, but specially in underdeveloped or developing non-Western countries. The main objective of this paper was to propose a framework for understanding this popular religious trend. Although religion in general has previously been linked to multiple modernities, the revitalization of popular religions has not. While Eisenstadt’s original theory of multiple modernities has been criticized on several aspects, his interpretative approach is valid provided that the contradictory dynamics of modernizing processes are recognized. The epistemological shift suggested by this article involves recognizing the biases that Western sociology has brought to its analysis of religions. Once we treat modernities as multiple, the specificity of each modernity opens up the spectrum of religious alternatives that flourish in every geo-cultural area. The growing diversity of popular religious expressions in the Global South stems from the fact that they are supported by thousands of believers. Their lived religions spills beyond religious institutions. These popular religiosities are the main sources of religious diversities and religious resistance in the context of multiple modernities. Lived religion and symbolic action allow us a better understanding of the magical-religious expressions of peoples of the world.

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Of the Journal, Editorial board. "Summary." Ukrainian Religious Studies, no. 22 (May 21, 2002): 124. http://dx.doi.org/10.32420/2002.22.1346.

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In the 22nd issue of the Bulletin “Ukrainian Religious Studies” in the rubric “Philosophy and Anthropology of Religion” there are in particular the following papers: “Problem of classification of religions in Religious Studies” by V.Soloviyev, “The myth and mythology” by V.Harin, “Metaphysical measurements of transition process from myth to folk-tale” by V.Yatchenko, “Anthropological aspects modern Protestant preaching (content-analysis consequent)” by A.Zhalovaha.

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Herlina, Sandra. "Suatu Telaah Budaya: Agama dalam Kehidupan Orang Jepang." JURNAL Al-AZHAR INDONESIA SERI HUMANIORA 1, no. 2 (October 3, 2011): 113. http://dx.doi.org/10.36722/sh.v1i2.43.

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Pandangan orang Jepang terhadap agama adalah sebagai ikatan budaya dan tradisi. Memiliki dua atau lebih agama dalam kehidupan seseorang adalah sesuatu yang wajar, dan hal tersebut menjadikan salah satu karakteristik agama Jepang. Dalam sejarahnya yang panjang, agama telah mengalami perkembangan, agama asli tetap dipertahankan walaupun muncul agama-agama baru, agama asli tetap hidup dengan harmonis meskipun terjadi sinkretisme. Ada beberapa agama yang ada di Jepang selain Shinto sebagai folk belieft dan sebagai kepercayaan, antara lain Budha, agama-agama Samawi, Shinshukyo dan agama-agama lainnya yang berdampingan secara harmonis. Meskipun dikatakan bahwa agama tidak penting dalam kehidupan orang Jepang, namun pada kenyataannya orang Jepang tetap meneruskan kehidupan keagamaan dalam perilaku mereka sebagai “penjaga tradisi” kebudayaan mereka.<h6 align="center"><strong> Abstract</strong></h6><p style="text-align: justify;">The Japanese view of religion as cultural ties and traditions. Having two or more religion in one’s life is something that is reasonable and that is became one of Japanese religion character. In its long history, religions have experienced growth, the original religion live harmony is maintained despite an emerging syncretism or religious. There are some religions that exist in Japan other than folk belieft Shinto as the belief among others, Buddhist, Samawi religions, Shinshukyo and others who live together in harmony. Although it is said that religion is not important in Japanese life, but in fact the Japanese continue to run as part of religious life in their behavior as culture “guardians of tradition”.</p>

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Kajitani, Shinji. "Atmosphere and Religion: The Phenomenology of Hermann Schmitz and the Possibility for a Comparative Study of Religion." Religija ir kultūra, no. 18-19 (December 20, 2016): 89–98. http://dx.doi.org/10.15388/relig.2016.7.

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[full article, abstract in English; abstract in Lithuanian] On the basis of his phenomenological theory of body and emotion, and especially his concept of emotion as atmosphere, Hermann Schmitz (1928–) defines religion as “behavior derived from affectedness by the divine,” i.e., communication with a powerful atmosphere overwhelming human beings. This definition enables us to explore religion in a broader context, such as dwelling, daily practice, rituals, architecture, art, etc. From this perspective, religion cannot be confined to the fields of theory, practice, institution, or convention but covers a much richer field in life. On the other hand, this view means that our daily existence is more profoundly related to the religious. This makes it understandable why new religious movements appear repeatedly, and why social phenomena appear that are not called religions but have some religious aspects even in a modern, secularized society. In this way, the theory of atmosphere can give us insight into the general necessity of the religious for human existence in each culture. Schmitz’s phenomenology of religion has, therefore, its advantage in the analysis of folk religion, which is rooted more deeply in folk culture and such of its aspects as customs, festivals, and folklore. This article will address some characteristics of Japanese folk religion and then compare monotheism with polytheism.

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Neville, Robert Cummings. "One and Many: A Test-Case for Whitehead's Metaphysics for South Asian Philosophy." Tattva - Journal of Philosophy 3, no. 2 (April 30, 2011): 1–10. http://dx.doi.org/10.12726/tjp.6.1.

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Unlike John Cobb, Jr., and others, I argue that the problems of pluralism cannot even be formulated accurately without a far more complicated thoery of religions than usually functions in the pluralism discussions. A thory of religious worldviews is sketched that shows that religious symbols need to the proximate, from the sophisticated to folk religion, from explicit values to implicit functioning values, from tight determination of the life to loose determination, from deep commitment to light commitment.

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Chireau, Yvonne. "Looking for Black Religions in 20th Century Comics, 1931–1993." Religions 10, no. 6 (June 25, 2019): 400. http://dx.doi.org/10.3390/rel10060400.

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Relationships between religion and comics are generally unexplored in the academic literature. This article provides a brief history of Black religions in comic books, cartoons, animation, and newspaper strips, looking at African American Christianity, Islam, Africana (African diaspora) religions, and folk traditions such as Hoodoo and Conjure in the 20th century. Even though the treatment of Black religions in the comics was informed by stereotypical depictions of race and religion in United States (US) popular culture, African American comics creators contested these by offering alternatives in their treatment of Black religion themes.

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Dissertations / Theses on the topic "Folk Religions"

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Otomo, Yukimasa. "Manipulation of tatari by Japanese religions and missiological responses to it." Deerfield, IL : Trinity Evangelical Divinity School, 2009. http://dx.doi.org/10.2986/tren.006-1617.

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Wu, You. "Until Death Do Us Unite." Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/cmc_theses/1546.

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The term “ghost marriage” is a loose translation for a Chinese phrase which literally means “netherworld marriage” (冥婚,minghun). It is the marriage which involves at lease one deceased. It has many similarities to an ordinary marriage and yet is fundamentally different. In this thesis, an inscription from an ancient Chinese tomb is transcribed and translated, followed by a discussion on several key terms in the text. Through the examination of the inscription, the vision of the afterlife in ancient China is found to be both a continuation and a separation from this world.

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Derksen, James S. "Christian response to folk Islam in north India and Pakistan with special reference to pirs and leadership." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Youn, IlSun. "Toward authentic partnership for mutual ministry in the Korean Catholic context a dialogue between a Catholic feminist and Korean folk religions /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Lee, Mikyung Chris. "Public dialogue between Church and Others through a communicative mode of madangguk a practical theological perspective /." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-11092005-112314/.

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Wong, Wai Yip. "Reconstructing John Hick's theory of religious pluralism : a Chinese folk religion's perspective." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3627/.

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Hick’s pluralist assumption has remained the most knowable model of religious pluralism in the last few decades. Many have, from the perspectives of various major world religions, questioned his notion that the teachings of all religions are derived from the same Absolute Truth and that salvific-end is one, yet little attention has been paid to the traditions that he graded as unauthentic and non-valuable according to his soteriological and ethical criteriology. The purpose of this thesis was to demonstrate the exclusiveness of Hick’s model by describing a tradition called “Chinese Folk Religion” that does not fit into his definition of ‘authentic religion’. As the study suggested, his understanding of the world religious situation is over-generalised and simplified, and his particular criteriology does not treat all traditions fairly or pluralistically. As a response, this thesis proposed a more inclusive theory that also integrates the currently disregarded tradition into the interpretation.

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Craig, Timothy Charles. "Folk-religious belief and practice in central Mexico: Re-construction of tradition and the dynamics of folk-religious plasticity." Connect to online resource, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3303815.

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Chen, Hsinchih. "The development of Taiwanese folk religion, 1683-1945 /." Thesis, Connect to this title online; UW restricted, 1995. http://hdl.handle.net/1773/8853.

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Dorcey, Peter F. "The cult of Silvanus : a study in Roman folk religion /." Leiden ; New York ; Köln : E. J. Brill, 1992. http://catalogue.bnf.fr/ark:/12148/cb35584734s.

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Korkmaz, Elin. "Yezidier : - En uppsats om Malak Tawus utvalda folk." Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-161641.

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Syftet med denna uppsats är att få en förståelse om yezidism som ett folkslag samt hur religionen har behandlats ur ett historiskt perspektivmen även hur situationen ser ut i dagsläget. Genom att forska omyezidismens historia utvecklas förhoppningsvis en tanke omhur yezidismens situationser ut idag med grund i en påverkan av globaliseringur ett diasporaperspektiv. Eftersom yezidism är en religion som funnits i flera århundraden vill jag se hur religionen förhåller sig till islam eftersom det ärden dominerande religionen i Mellanöstern där även yezidism har sin grund i. De frågeställningar som ska besvaras är: Vad anser forskning om yezidismens grundläggande trosuppfattningar, och finns det några skillnader mellan olika forskare i deras tolkningar? Hur ser forskning på yezidiernas förhållning till islam? Hur anses yezidismen vara en diasporareligion, och vilka effekter anser forskare att upplevelsen har för religionen?

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Books on the topic "Folk Religions"

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Sugden, Chris. The natural mystery of folk religion. Bramcote: Grove, 1992.

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Minzoku shūkyō no chihei: The Horizons of folk religion. Tōkyō: Shunjūsha, 1999.

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Unearthly powers: A Christian perspective on primal and folk religions. Eastbourne: MARC, 1988.

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Unearthly powers: A Christian's handbook on primal and folk religions. Nashville: Oliver Nelson, 1992.

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Li, Jikun. Taiwan wen wu.: The collection of Taiwanese cultural artifacts : religions. Taibei Shi: Taiwan li shi bo wu guan chou bei chu, 2004.

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editor, Xie Shiwei, and Raz Gil, eds. Jing dian dao jiao yu di fang zong jiao: Scriptural Daoism and local religions. Taibei Shi: Guo li zheng zhi da xue ren wen zhong xin, 2014.

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Maravilhas do Brasil: Festas populares = Wonders of Brazil : folk festivals. Sao Paulo: Escrituras, 2007.

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Des dieux et des signes: Initiation, écriture et divination dans les religions afro-cubaines. Paris: Editions de lÉcole des hautes études en sciences sociales, 2000.

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Proverbs and the African tree of life: Grafting biblical proverbs on to Ghanaian Eve folk proverbs. Leiden: Brill, 2014.

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Zhongguo min jian mei shu quan ji: Zhong guo min jian mei shu quan ji. Jinan: Shandong jiao yu chu ban she, 1993.

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Book chapters on the topic "Folk Religions"

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Christenson, Allen. "Folk Saints." In Encyclopedia of Latin American Religions, 472–77. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_202.

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Rosfort, René. "Folk Physics." In Encyclopedia of Sciences and Religions, 863. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_200274.

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Rosfort, René. "Folk Psychology." In Encyclopedia of Sciences and Religions, 863. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_200275.

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Christenson, Allen. "Folk Saints." In Encyclopedia of Latin American Religions, 1–6. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-08956-0_202-1.

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Dabir, Prachiti. "Sanskrit literature in Maharashtra folk art Keertan." In Hinduism and Tribal Religions, 1–4. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1036-5_835-1.

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Waldron, David. "Folk Magic." In Encyclopedia of Psychology and Religion, 675–76. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_243.

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Helsel, Philip Browning, Curtis W. Hart, Jill L. McNish, Todd DuBose, Philip Browning Helsel, John Ryan Haule, Annette Peterson, et al. "Folk Magic." In Encyclopedia of Psychology and Religion, 329. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_243.

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Waldron, David. "Folk Magic." In Encyclopedia of Psychology and Religion, 901–2. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_243.

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Galley, Micheline. "Arabic Folk Epics." In Religion, Myth and Folklore in the World's Epics, 425–38. Berlin, New York: DE GRUYTER, 1990. http://dx.doi.org/10.1515/9783110874556.425.

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Byrd, Dustin. "Eight Fold Path." In Encyclopedia of Sciences and Religions, 697. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_201283.

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Conference papers on the topic "Folk Religions"

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

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Influenced by being situated between China and India, two historical giants, the people of the three nations of Viet, Lao and Khome exhibit strong histories of imported cultures. The religions of these regions, which closely connect to people’s lives, offer strong symbolisms of lifeworlds and enculturations. People in Indochina assign great significance to living and to interpersonal relationships, more so than toward deities and spiritual agents, as well as to the creation of the cosmos. Here, folk stories frequently include the ‘first man,’ the messages from which serve to educate society. This study aims to present that Indochinese poetic stories exhibit imported theories, the moral messages within which have reached levels of mastery in the literary genre, that is, the poetic story. These moral lessons emerge in texts such as Luc Van Tien (Vietnam), Thao Hung Thao Chuong (Lao) and Tum Tieu (Cambodia). Based on historical facts, these texts expose people’s attention to humanity’s opinions of Confucianism (China) and Buddhism (India). The stories also present differences and similarities, the descriptions of which can offer pathways to explaining social dynamics in modernity. As such, locating markers within figurative talk in this literary genre may inform theories in larger narratives and philosophical texts.

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Korolyova, Svetlana. "Synodic of those killed in battle in religious and folk traditions: local cults and texts." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.12.

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This paper is devoted to church synodics in their connection with local religious and folk cults aimed at honoring people who died in battle. Such cults existed in the Northern Prikamye, Vyatka, Tobolsk and other territories. A pro-ductive way of analysis is to consider not only the texts of synodics, but also their use, methods of public representation, and attitude to local legends.

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ASHIMOVA, Dinara. "MYTHOLOGICAL ELEMENTS IN ER-TOSTUK TALE." In International Research Congress of Contemporary Studies in Social Sciences (Rimar Congress 2). Rimar Academy, 2021. http://dx.doi.org/10.47832/rimarcongress2-9.

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Mythology is called the myths, which are about the seemingly real events to explain the beliefs, practices, institutions, or natural phenomena of a particular civilization or religious tradition, but are often associated with rituals and ceremonies, mostly unknown origin. Rumors tell the events that are outside of human life but which are the basis of it, what the gods or extraordinary beings do. This situation is generally included in folk narratives. The Turkish tribes who live in different parts of the world have their own folk narratives. Some of these folk narratives, such as Koroglu and Alpamys, have exceeded the difficulties of geography and history and have belonged to the whole of the nation. Er-Tostuk narrative is one of them.

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Sengupta, Sutapa. "Tracing of Baul Ideology From Vedanta To Mysticism: Religious Aspect Of Folk Tradition." In Annual International Conference on Contemporary Cultural Studies (CCS 2017). Global Science & Technology Forum (GSTF), 2017. http://dx.doi.org/10.5176/2382-5650_ccs17.52.

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Barber-Kersovan, Alenka. "Songs for the Goddess. Das popmusikalische Neo-Matriarchat zwischen Ethno-Beat, erfundenen Traditionen und kommerzieller Vermarktung." In Jahrestagung der Gesellschaft für Musikforschung 2019. Paderborn und Detmold. Musikwissenschaftliches Seminar der Universität Paderborn und der Hochschule für Musik Detmold, 2020. http://dx.doi.org/10.25366/2020.47.

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The musical neo-matriarchy is linked to the growing popularity of Neo-Paganism. This pseudo-religious scene is based on romantic heritage, real or invented folk traditions and more or less serious historical, theological and anthropological studies of neo-matriarchy. In the focus of the scene stands the veneration of the Great Goddess and its worshipers are exclusively women. The main ideas of this eco-feminist movement are being conveyed also through (popular) music. My contribution encompasses the origins of the musical neo-matriarchy, the mythology it is based on, the message of the songs for the Great Goddess, the musical characteristics of the material collected, the use of typical instruments, and the dissemination of (musical) knowledge as the rather ‘modern’ way of distribution and consumption of the allegedly ‘archaic’ issues.

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Dinh, Lam Nguyen, Hung Ngo Minh, Dinh Luong Khac, and Son Quang Van. "Folk music in the cultural and religious life of Katu ethnic group in Thua Thien Hue province, Vietnam: A functionalist approach." In 1ST VAN LANG INTERNATIONAL CONFERENCE ON HERITAGE AND TECHNOLOGY CONFERENCE PROCEEDING, 2021: VanLang-HeriTech, 2021. AIP Publishing, 2021. http://dx.doi.org/10.1063/5.0066531.

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Mouli, T. Sai Chandra. "Towards Understanding Identity, Culture and Language." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-8.

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Knowledge of self is at the core of all human endeavours. In the quest identity assumes significance. It acquired greater relevance and respect on account of Postcolonial concerns. ‘Class’ emerged as the basis of a person’s identity. Subsequent to liberation of colonies from alien rule, postcolonial concerns gained ground. Focus on indigenous ways of life adds new dimension. Social, cultural, psychological and economic structures became the basis of one’s own view of identity. These dynamics are applicable to languages that flourished, perished or are on the verge of extinction. In India, regional, linguistic, religious diversity add to the complexity of the issue in addition to several subcultures that exist. Culture is not an independent variable. Historical factors, political developments, geographical and climatic conditions along with economic policies followed do contribute to a larger extent in fixing the contours of a country’s culture. Institutional modifications also sway the stability of national culture. Cultural transmission takes place in diverse ways. It is not unidirectional and unilateral. In many countries culture models are passed on from one generation to another through recitation. The learners memorize the cultural expressions without understanding meaning or social significance of what is communicated to them. Naturally, this practice results in hierarchical patterns and hegemony of vested elements. This is how norms of ‘high’ and ‘low’ are formed and extended to written works and oral/folk literatures respectively. This presentation focuses on the identity, culture and language of indigenous people in Telugu speaking states of Telangana and Andhra Pradesh in South India.

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