To see the other types of publications on this topic, follow the link: Folk Religions.
Journal articles on the topic 'Folk Religions'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Folk Religions.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
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.
Full textAbstract:
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.
2
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.
Full text
3
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.
Full text
4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
Of the Journal, Editorial board. "Summary." Ukrainian Religious Studies, no. 22 (May 21, 2002): 124. http://dx.doi.org/10.32420/2002.22.1346.
Full textAbstract:
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.
7
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.
Full textAbstract:
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>
8
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.
Full textAbstract:
[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.
9
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.
Full textAbstract:
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.
10
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.
Full textAbstract:
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.
11
Strmiska, Michael. "The Music of the Past in Modern Baltic Paganism." Nova Religio 8, no. 3 (March 1, 2005): 39–58. http://dx.doi.org/10.1525/nr.2005.8.3.39.
Full textAbstract:
Modern Baltic Paganism grew out of nineteenth- and twentieth-century folklore research into the folk music, folklore and traditional ethnic cultures of Latvia and Lithuania. Research into native Latvian daina and Lithuanian daino folk songs with their rustic beauty, symbolic richness, and intriguing linkages to ancient Indo-European cultures and religions generated a new sense of pride and ethnic identity among Latvians and Lithuanians. Spiritually inclined folklorists developed religious movements that recreated rituals and beliefs linked to the dainas and dainos. Repressed during Soviet times, these movements have reemerged and flourished in the post-Soviet period. There can be no doubt that music, which over the centuries has played such a crucial role in the transmission of Latvian and Lithuanian folk traditions including native Pagan religions, will remain front and center in the continuing evolution of modern Baltic Pagan religions in Latvia and Lithuania and beyond.
12
Jonuks, Tõnno. "Instead of Introduction: How Old Is Sacredness?" Folklore: Electronic Journal of Folklore 81 (April 2021): 7–14. http://dx.doi.org/10.7592/fejf2021.81.introduction.
Full textAbstract:
It is customary that references to history are used to legitimise one’s ideological and religious statements. This method is particularly visible in contemporary pagan and spiritual movements, in which history has a crucial position not only in justifications of religious claims but also in searching inspiration for contemporary beliefs and for providing a structural framework for (re)constructing past religions. The commonest explanation for using history in arguments and rhetoric in religion is to add credibility to one’s claims. Examples can be found in traditional institutional religious organisations, in contemporary spiritual movements, but also in the rhetoric of individual charismatic leaders. Such rhetorical manner is not common to contemporary religions only but can also be followed in historical folk religion (see, e.g., Johanson 2018). For instance, in a record of a heavily worn eighteenth-century copper coin, used for healing magic in the early twentieth century, the old age of the coin is specifically valued.
13
Whelan, Christal. "Shifting Paradigms and Mediating Media: Redefining a New Religion as "Rational" in Contemporary Society." Nova Religio 10, no. 3 (February 1, 2007): 54–72. http://dx.doi.org/10.1525/nr.2007.10.3.54.
Full textAbstract:
Japanese new religions sometimes undergo a radical alteration in doctrine or orientation during the course of their development. This article focuses on the politics of representation within the deliberate transformation of a Japanese new religious movement known as GLA or God Light Association from a popular shamanistic neo-Buddhist form of religiosity to an increasingly "rational" and psychological religion. This paradigm shift revolved around the contested practice of past-life glossolalia promoted by the religion's founder as proof of reincarnation. Direct or mediated representation of this phenomenon, serving initially as a locus of power, came to be viewed negatively as expressive of GLA's roots with Japan's folk religious past. Unsuitable for the new secularized target clientele in an age of globalization, representations of this behavior and the man who fostered it were gradually suppressed and history was re-inscribed.
14
Harry Lai, Hongyi. "The Religious Revival in China." Copenhagen Journal of Asian Studies 18 (August 30, 2005): 40–64. http://dx.doi.org/10.22439/cjas.v18i0.19.
Full textAbstract:
Since 1979, China has experienced a widespread revival of religious faith and practice. This article aims to provide an overview of this phenomenon, by examining the causes behind it, the variety and popularity of religions and the different profi les of believers. It suggests that China's religions are diverse, encompassing offi cial, unoffi cial, and folk religions, and that the revival is signifi cant and visible. According to official statistics, the five largest religions in 2003 counted 144 million believers, while the non-offi cial sources give the figure as nearer 200 million. The revival has been fuelled by a number of factors: the state's lifting of the ban to freedom of worship; popular disillusion with the official ideology; economic and social uncertainties in the wake of
economic reforms and modernization; and the enduring resilience of religion and tradition. For ethnic minorities like Uighurs and Tibetans, the revival of their religion has been accompanied by a similar cultural renaissance. Buddhists
and Daoists among the Han in Hubei Province come from a wide range of educational backgrounds and professions, although the majority of them are women or were born before 1956. The Han Buddhists and Daoists turn to religion primarily for practical reasons, that is, to gain some advantage in their earthly lives rather than looking for rewards in the afterlife. For this reason, religious fundamentalism may have limited appeal to the Han Chinese.
15
Urban, Hugh B. "The Marketplace and the Temple: Economic Metaphors and Religious Meanings in the Folk Songs of Colonial Bengal." Journal of Asian Studies 60, no. 4 (November 2001): 1085–114. http://dx.doi.org/10.2307/2700021.
Full textAbstract:
The marketplace and the temple: traditionally, Western scholars have been nervous and ambivalent about bringing these two spheres into too close a proximity. On one side, historians of religions trained in the lineage of Joachim Wach or Mircea Eliade have long warned that “reductionism” is the cardinal sin in the study of religion, which is claimed to be a sui generis, or irreducible phenomenon. Hence, “economic reductionism” or “vulgar economism” would be the most heinous crime of all (Wach 1958; Eliade 1958, xi). On the other side, those trained in Marxist and neo-Marxist traditions have typically wanted to explain religious myths and rituals either as ideological screens masking deeper material forces or as symbolic expressions of misrecognized social interests. As Pierre Bourdieu—one of the most sophisticated recent representatives of this tradition—explains his own method, he wishes to “utilize the economic model to extend materialist critique into the realm of religion and to uncover the specific interests of the protagonists of the religious game, priests, prophets and sorcerers” (1990, 107).
16
Houk, James. "Anthropological Theory and the Breakdown of Eclectic Folk Religions." Journal for the Scientific Study of Religion 35, no. 4 (December 1996): 442. http://dx.doi.org/10.2307/1386420.
Full text
17
Mārtuža, Eva. "Dieva īpašību atainojums latviešu tautasdziesmās teopoētikas kontekstā." Aktuālās problēmas literatūras un kultūras pētniecībā: rakstu krājums, no. 25 (March 5, 2020): 390–404. http://dx.doi.org/10.37384/aplkp.2020.25.390.
Full textAbstract:
An innovative view to theological texts as a literary genre has been established in research of the modern religions and designated as theopoetics, because, irrespective of whether a theological text is written in the poetic genre, in the form of a story or the style of a more dense, theoretical prose, it is based on the poesis: innovative, intuitive and an imaginary composition of the authors where the central figure is God. Therefore, approximately ten thousand recorded and published folk songs, as well as other Latvian folklore texts about God, are equal to theopoetics as a genre of creative writing with its specific expression tools. Folk songs are a product of purposeful human spiritual/intellectual activity and imagination, a typical cultural phenomenon of the relevant society, which helps to study the public’s views about the perception of God. To approach adequately to analysis and interpretation of such texts, in the late 20th century, a new method of research on religious texts – theopoetics – was established. Theopoetics is a method of analysing religious texts that encourages us to look at the ancient metaphors of God from another angle. It explores the language possibilities of figuratively creating God’s patterns, unlike the previous “scientific” God’s theories as the systematic attempt of theology to find God through the living (“incarnated”) God. Theopoetics theorists accept reality as a source of divine revelation as well as personal experience and metaphor-influenced divine understanding in various religions. This method allows to establish the essence and possible interpretations of the basic metaphors used in every individual religion: 1) critically weigh up the previous explanations of God; 2) study the interaction of applied metaphors, models and concepts within religion; 3) offers the potential of transformative, revolutionary models, using the language and metaphor layer that is widely understandable and used by people in everyday life. Research of metaphors does not impose objective or general criteria for assessing understanding of God; therefore, the aim of theopoetical discourse is not to prevent competing interpretations but to multiply the number of perceptions of God, to extend the emotional feeling, and to reveal new opinions. Folk songs figuratively represent God in metaphors and comparisons, but the theopoetics method has not been applied in the previous studies of God either because it is a relatively new methodological system, or because God’s perception in the folk songs has not been the focus of researchers of contemporary religions.
18
Ilyoung Park. "Korean Traditional Religions and Folk Belief Seen by Norbert Weber." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 55 (June 2009): 35–63. http://dx.doi.org/10.21457/kars..55.200906.35.
Full text
19
Chang, Wen-Chun. "Buddhism, Taoism, Folk Religions, and Rebellions: Empirical Evidence from Taiwan." Journal of Asian and African Studies 45, no. 4 (August 2010): 445–59. http://dx.doi.org/10.1177/0021909610372770.
Full text
20
Chang, Wen-Chun. "Eastern Religions and Attitude toward Direct Democracy in Taiwan." Politics and Religion 5, no. 3 (December 2012): 555–83. http://dx.doi.org/10.1017/s1755048312000302.
Full textAbstract:
AbstractWhile direct democracy is a practical form of self-determination in the political process, the value system stemming from a given country's social and cultural factors has been argued to be critical in shaping citizens' preferences for a political institution. This article investigates the relationship between religion and the attitude toward direct democracy for the case of Taiwan, an East Asian country where most people are affiliated with Buddhism, Taoism, and folk religions. Unlike Western countries dominated by Judeo-Christianity, some arguments indicate that value systems emphasizing collectivities, social cohesion, and obedience to authorities in East Asian countries are inconsistent with the fundamental value of democratic norms based on individual rights and self-determination. If this is the case, then social and cultural factors are incompatible to democratic development in East Asian societies. Nevertheless, this argument has not been adequately supported by empirical studies. By using data from the Taiwan Social Change Survey 2004, the findings from this study suggest that affiliations with Buddhism, Taoism, and folk religions are positively associated with the agreement of using a referendum in political decision making. The ideological orientation stemming from these Eastern religions plays an important role in enhancing democratic values and the positive attitudes toward referendum.
21
Satyanarayana, KVVS Satyanarayana. "The religious prism of South East - Asia." International Journal of Interdisciplinary and Multidisciplinary Research 6, no. 8 (August 5, 2021): 54–68. http://dx.doi.org/10.54121/2021/148401.
Full textAbstract:
When two or more religious belief systems are combined into a new system, this is known as religious syncretism. It may also be defined as the incorporation of beliefs from unconnected traditions into a religious tradition. Polytheism and numerous religious affiliations, on the other hand, are seen as diametrically opposed to one another. These situations can arise for a variety of reasons, with the latter scenario occurring quite frequently in areas where multiple religious traditions coexist in close proximity to one another and are actively practised in the culture. It can also occur when a culture is conquered, with the conquerors bringing their religious beliefs with them but not succeeding in completely eradicating the old beliefs, and especially the old practises. Faiths' beliefs or histories may have syncretic components, however members of these so-labeled systems sometimes object to the label's use, particularly those who belong to "revealed" religious systems, such as Abrahamic religions, or any system that takes an exclusivist stance. Syncretism is viewed as a betrayal of the pure truth by some supporters of such beliefs. According to this logic, introducing a belief that is incompatible with the original religion corrupts it and renders it untrue altogether. Indeed, detractors of a certain syncretistic trend may occasionally use the term "syncretism" as a derogatory pejorative, meaning that individuals who attempt to adopt a new idea, belief, or practise into a religious system are really distorting the original faith by doing so. A fatal compromise of the integrity of the prevailing religion is, according to Keith Ferdinando, as a result of this development. Religions that are not exclusivist, on the other hand, are likely to feel free to absorb other traditions into their own systems of thought. Many traditional beliefs in East Asian civilizations have become entwined with Buddhism due to the assumption that Buddhism is compatible with local religions. The Three Teachings, or Triple Religion, which harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which is a syncretism of Shinto and Buddhism, are two examples of notable concretizations of Buddhism with local beliefs. The Three Teachings, or Triple Religion, harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which East Asian religious beliefs, practises, and identities (who, by any measure, constitute the majority of the world's Buddhists) frequently incorporate elements of other religious traditions, such as Confucianism, Chinese folk religion.
22
Hasan-Rokem, Galit. "Folk Religions in Modern Israel: Sacred Space in the Holy Land." Diogenes 47, no. 187 (September 1999): 83–87. http://dx.doi.org/10.1177/039219219904718708.
Full text
23
CHANG, WEN-CHUN. "Culture, Citizenship Norms, and Political Participation: Empirical Evidence from Taiwan." Japanese Journal of Political Science 17, no. 2 (April 27, 2016): 256–77. http://dx.doi.org/10.1017/s1468109916000062.
Full textAbstract:
AbstractThis study investigates the role of religion in shaping the norms of citizenship from a cultural perspective for an East Asian country that exhibits fundamental differences in social contexts from Western advanced democracies. Using data drawn from the Taiwan Social Change Survey, we find that the Eastern religions of Buddhism, Taoism, and Folk Religions are important for explaining the formation of the concept of being a good citizen. This study further examines the relationships between citizenship norms and various conventional and unconventional types of political participation. The empirical results herein suggest that duty-based citizenship and engaged citizenship have significant differences in their effects on political participation.
24
Hiebert, Paul G. "Book Review: Unearthly Powers: A Christian Perspective on Primal and Folk Religions." International Bulletin of Missionary Research 15, no. 1 (January 1991): 41–42. http://dx.doi.org/10.1177/239693939101500117.
Full text
25
RAJ, P. SOLOMON. "THE INFLUENCE OF PENTECOSTAL TEACHING ON SOME FOLK CHRISTIAN RELIGIONS IN INDIA." International Review of Mission 75, no. 297 (January 1986): 39–46. http://dx.doi.org/10.1111/j.1758-6631.1986.tb01450.x.
Full text
26
Muck, Terry C. "Book Review: Understanding Folk Religions: A Christian Response to Popular Beliefs and Practices." Missiology: An International Review 29, no. 2 (April 2001): 232–33. http://dx.doi.org/10.1177/009182960102900213.
Full text
27
Morgan, Garry. "Book Review: World of the Spirits: A Christian Perspective on Traditional and Folk Religions." Missiology: An International Review 35, no. 3 (July 2007): 353–54. http://dx.doi.org/10.1177/009182960703500317.
Full text
28
S. Nagy, Katalin. "Életfa, világfa." Kaleidoscope history 11, no. 22 (2021): 389–403. http://dx.doi.org/10.17107/kh.2021.22.389-403.
Full textAbstract:
The Tree of Life is an ancient symbol, important in all cultures. It has a significant role in the Eastern religions as well as from early Christian art to our present days. There are multiple connotations also in the Old and New Testament like diverse interpretations by theologians of specific religions. The symbol is also present in our modern era, especially in the environmental culture and applied arts. Skilled craftsmen of folk and traditional arts preserved this archaic design down to the present day.
29
Abzhet, B. S. "Religious Trends During the Turkic Khaganate: Counting Down the Chronology from the Birth of Buddhism and Shamanism, Manifestation of Ideas About the Seven Treasures in Folk Literature." Turkology 4, no. 102 (October 15, 2020): 78–90. http://dx.doi.org/10.47526/2020/2664-3162.005.
Full textAbstract:
The author in his article examines the history of the emergence of some concepts that have entered the tradition of the people, which have passed into the folklore of the Turkic peoples on the basis of the religions of neighboring peoples. He also sought to comprehensively analyze the manifestations of religious beliefs and beliefs that were preserved in the memory of the people during the period of the Turkic Kaganate. At the same time, studying the mythical concept and ancient beliefs, the traditions of ancient tribes, like the yellow Uyghurs, heirs from that era, I want to determine the efforts of the ways of the onset of religious beliefs that have survived in modern Kazakh folklore. The goal of the Turkic Khanate is to describe the traditions of the Turkic written tradition on the basis of traces of stone, letter and the spread of religious movements in these eras. Plots and reflections of common religious trends and in folk literature are also based on the article.
30
Zhang, Zhen Yue, and Wei Dong Gao. "Analysis and Study on Long Pants of Folk Costume in Zhejiang Province." Advanced Materials Research 332-334 (September 2011): 963–66. http://dx.doi.org/10.4028/www.scientific.net/amr.332-334.963.
Full textAbstract:
Zhejiang province is located in the coastal area of southeast China. Its folk costumes have the particular culture implication due to its unique historical and cultural background, customs and geographical regions. As an integral part of regional costumes which formed in the coastal specific natural and human environment, Long Pants not only displays a certain degree of multi-cultural identity of territoriality, comfort and efficacy but also reflects its customs, religions, aesthetic preferences and so on. Through the analysis and research of historical origins, costume shapes, colors and decorative patterns in depth, this paper systematically elaborates and sums up its functions of regional culture.
31
Hossain, Md Kohinoor. "Influence of Religiopoliticology and Duressed Womankind: Perspective Bangladesh." International Journal of Islamic Business & Management 2, no. 2 (December 17, 2018): 19–31. http://dx.doi.org/10.46281/ijibm.v2i2.217.
Full textAbstract:
The world is continuing at its own orbiting and fugitive for the adamboma or bomb of Adam in the womankind and mankind, who are classified into the four generations, and they are religious world, nonreligious world, scientist world and humanitarian world but the people of Bangladesh are in the same kind like the world people to find out God and how they use religions, which is that have discussed by this paper. Bangladesh is a land of ice-aged. It has ancient beliefs, fear, and faiths, which are convinced on the inter-ward eyes, concise and understanding. The original people of her are Non-Aryan. Aryans come to here from the Persian and Middle East countries in the caravan of the rules of the chronology, many foreigners who come to Bengal, they are Greeks, Europeans, and Africans, all of them capture Bengali and they rule Bengal. They snatch away their own land, language, culture, economics, politics, beliefs, and love-nets. Here makes up all official religions, someone is downtrodden by them who remake apartheid in the society of Bengal, this is why they are de-throne from their own land, and they try to live as a freedom where they make up folk-religions. Bengalees learn the foreigners’ religions and they convert into these official religions. The rulers of Bengal rule them as following the religious doctrines only for getting votes when they need to play political power playing and that is why they use them. They use many styles of God theory. The Bengalees, they can how to use the orders of God that will be sought out in this paper. This paper seeks that how the cultic dynamics radicalization runs in Bangladesh and what is the best concept of God in Bangladesh. All people live in equal in the land of God in Bangladesh that empirically applies, for the globe.
32
Terbish, Baasanjav. "‘I Have My Own Spaceship’." Inner Asia 20, no. 1 (April 16, 2018): 132–58. http://dx.doi.org/10.1163/22105018-12340101.
Full textAbstract:
Abstract This paper is about folk healers in Kalmykia, southwest Russia, locally referred to as medlegchi, and their eclectic healing methods that combine elements of the earlier religions of Buddhism, shamanism and folk beliefs with modern theologies, ideas and concepts. Although the paper focuses upon the contemporary situation of folk healers, the author also briefly describes the development of Kalmyk folk healing in order to explain its varied and de-centralised contemporary nature. Alleging to receive their healing knowledge directly from their guardian deities (the majority of whom are Buddhist gods), all Kalmyk folk healers are eclectic in their methods, some more so than others. For example, those who are members of the community Vozrozhdenie [Revival], discussed in the paper, differ from many others by the speed with which they absorb ultra-new ideas and anxieties into their healing practices, which today include UFOs, a cosmic god and aliens, among other things.
33
Usmani, Muhammad Bilal. "http://habibiaislamicus.com/index.php/hirj/article/view/189." Habibia islamicus 5, no. 3 (September 9, 2021): 1–22. http://dx.doi.org/10.47720/hi.2021.0503e01.
Full textAbstract:
Gender distribution in all creatures is a sign of Nature. For human guide it seems to realize the gender division that is found distinctive in physical nature, man and woman with entirely different physique, that all other religions admit the difference but their societal customs have counted on equal gesture. That is the reason modern societies are now viewing no problem at homosexual contact in the west, without ascertaining the results of failures in saving their nation from a purgatory desire in their youth, who have forgotten how to quench their natural thirst from the right way, of having marriage with opposite gender. This study will explain how west has allowed doing homosexuality, contrary to which no religion has allowed freedom against the natural way. Islamic teachings are proactive in restricting these kinds of illegal trails for the safety human folk. Conclusively it is clarified that due to denial of religious teachings, there are arising big issues of gender-wise sins in the world that is also arresting Muslim youth too. Therefore, only the religious theories are advisable to all humankind for safety of human-identity. Thus, Islam teaching can never allow promoting the western’s theories of ‘sexuality’ amongst Muslim community.
34
Prior, John Mansford. "From Headhunting to the Return of the Child: Christian Mission and Cosmic Religion." Pacifica: Australasian Theological Studies 7, no. 2 (June 1994): 217–27. http://dx.doi.org/10.1177/1030570x9400700206.
Full textAbstract:
The encounter between Christianity and cosmic religions in eastern Indonesia is both destructive and creative. An emicetic paradigm is used in order to discern the dynamics of both the spontaneous and the more formal encounters. Any formal encounter has to take cognisance of the ambiguous, spontaneous encounter of the people which is well expressed in their folk beliefs.
35
Nam, Sungtaek. "Transformational Mission through an Understanding of the Worldview of the Folk Religions of the Kazakh Nation." Theology of Mission 50 (May 31, 2018): 91–125. http://dx.doi.org/10.14493/ksoms.2018.2.91.
Full text
36
MIN, Xinhui. "Preaching the Gospel in China: Changes in the Concept of “Gospel” since the 17th Century." Cultura 16, no. 2 (January 1, 2019): 119–33. http://dx.doi.org/10.3726/cul022019.0008.
Full textAbstract:
This paper focuses on the change of the meaning of “gospel” in Chinese context since the 17th Century. In the late Ming dynasty, Catholic missionaries were the first to translate “gospel” into Chinese with their writings about the Bible. Then the term became intermingled with traditional Chinese belief of seeking blessings. After the ban on Christianity imposed by the Emperor Yong Zheng, Chinese Catholics hid their faith and disguised it as Buddhism, Taoism and folk religions. At the end of the 19th century, “gospel” was connected to colonialism and became a trigger for Sino-Western conflict. The critique of and hostility toward the term abruptly arose. In the 20th century, “gospel” turned into a new concept, which went beyond its religious connotation and gradually referred to all kinds of “good news”.
37
Cohen, Erik. "The Missionary as Stranger: A Phenomenological Analysis of Christian Missionaries' Encounter with the Folk Religions of Thailand." Review of Religious Research 31, no. 4 (June 1990): 337. http://dx.doi.org/10.2307/3511560.
Full text
38
Cusack, Carole M. "Charmed Circle: Stonehenge, Contemporary Paganism, and Alternative Archaeology." Numen 59, no. 2-3 (2012): 138–55. http://dx.doi.org/10.1163/156852712x630752.
Full textAbstract:
AbstractThe impressive stone circle Stonehenge is understood by academic archaeologists to be a site of ritual significance to the prehistoric inhabitants of Wiltshire. It is constructed on cosmological principles based on a solar alignment, reflecting “a distinctive idea of time, which revolved around the cyclical movements of sun, moon, and stars across the heavens, as indicators of the passing seasons” (Fagan 1998:160). This article sketches mainstream archaeological interpretations of Stonehenge, then contrasts them with the popular narrative of its Druidic origin and purpose, which emerged in the seventeenth century. Modern Druids have negotiated the right to perform rituals at Stonehenge with English Heritage, the custodial body with responsibility for the monument, and Druidry has been recognised as a religion in the United Kingdom in 2010 (Beckford 2010). Modern Druidry, an “invented tradition,” conflicts with academic archaeology in its claims regarding Stonehenge (Chippindale 1986:38–58). Postmodern archaeological theories, which privilege “popular folk archaeology” (Holtorf 2005b:11), are more open to vernacular interpretations of artifacts and sites. These perspectives are broadly compatible with the deregulated religio-spiritual marketplace of the twenty-first century, which is characterized by a plethora of new religions and a pluralistic model of religious truth.1
39
Mikhalev, Maxim S. "POLITICAL BURKHANISM. BRIEF HISTORY AND CURRENT SITUATION." Study of Religion, no. 2 (2018): 12–20. http://dx.doi.org/10.22250/2072-8662.2018.2.12-20.
Full textAbstract:
Burkhanism, or White Faith, has significant number of followers in the Altai, a historical and cultural region in Russia, where Orthodox Christianity, Islam and Shamanism are also widely established. Originally a millenary movement, Burkhanism was born here in the beginning of the 20th century and soon grew in prominence as the political crisis in the Russian Empire was unfolding. As Bolshevik tightened the grip and imposed their ideology, however, the White Faith, that had been already seriously politicized by the October Revolution, eventually lost its ground and fell into oblivion. In the aftermath of the collapse of the Soviet Union, however, local Altai intelligentsia revived it in its efforts to have their national identity rediscovered. Unfortunately, the new leaders of White Faith seemed to seek political gains for themselves only. This has triggered an internal crisis within Burkhanism clergy and eventually put «folk religion» of Altai people to the brink of demise. Based on written sources on classical Burkhanism and interviews with its modern interpreters the given paper analyzes this modern crisis of White Faith and suggests that immature folk religions shall not allow themselves to be politicized, at least before they are strong enough organizationally and ideologically to participate in the political processes as equals.
40
Herzog, Patricia Snell, David P. King, Rafia A. Khader, Amy Strohmeier, and Andrew L. Williams. "Studying Religiosity and Spirituality: A Review of Macro, Micro, and Meso-Level Approaches." Religions 11, no. 9 (August 24, 2020): 437. http://dx.doi.org/10.3390/rel11090437.
Full textAbstract:
This paper seeks to advance the global study of religiosity and spirituality by conducting a meta-analysis of major approaches in the field. While the field, and thus the collected publications, are dominated by Western approaches, particular attention is paid in this analysis to publications from geographies that are not from the United States or Western Europe, especially these world regions: Africa, Asia, and Latin America. Similarly, while the study of religiosity is considerably centered around Christianity, this analysis extends beyond Christianity, to the extent possible in extant studies, to include publications investigating other world religious traditions, such as African spirituality, African witchcraft, Afro-Caribbean religious traditions, Buddhism, Confucianism, folk religions, Hinduism, Islam, Judaism, Mormonism, Neo-paganism, New Religious Movements (NRMs), Shamanism, Sikhism, Spiritism, Taoism, and spirituality generally. A total of 530 publications were reviewed, and the studies are categorized by unit of analysis into: Macro, micro, and meso-level. Measurement constructs include religious demography, culture, belonging, behaving, believing, bonding, religious salience, spiritual identities, religious networks, occupations, congregations, denominations, and faith-based organizations. Non-Western sources and approaches are analyzed toward furthering future research in under-studied world regions. Implications are drawn for the field, such as the need to geo-code publications at the country level.
41
Romberg, Raquel. "Ritual Piracy or Creolization with an Attitude." New West Indian Guide / Nieuwe West-Indische Gids 79, no. 3-4 (January 1, 2008): 175–218. http://dx.doi.org/10.1163/13822373-90002505.
Full textAbstract:
Discusses a renewed view on "creolization", in relation to the Caribbean's social and cultural history. Author first points at the different creolization theories, noting a recurrence in these of the concepts of "mixture", "creative mixture", or "dialogue" between cultures, and describes how such "harmonious mix" views of creolization influenced forms of nationalism and nation building in the Caribbean, thereby blurring inequalities. She, however, points at the unequal power relations, or "contentious constitution", historically involved in creolization processes, with hegemonic (cultural and religious) colonial power over and against so-called superstitious or other vernacular interpretations. With a specific focus on late-19th c. creolization processes in urban slave and highland peasant-Maroon societies in Puerto Rico, she further shows how vernacular, magical religions and folk healing rechanneled hegemonic religious symbols, like the cross, to purposes other than those intended by the Church. She calls this a form of "ritual piracy", including tactical mimicry, representing thus subversion from within, but with maintained relations to the hegemonic, complicating the "resistance" aspect.
42
Romberg, Raquel. "Ritual Piracy or Creolization with an Attitude." New West Indian Guide / Nieuwe West-Indische Gids 79, no. 3-4 (January 1, 2005): 175–218. http://dx.doi.org/10.1163/22134360-90002505.
Full textAbstract:
Discusses a renewed view on "creolization", in relation to the Caribbean's social and cultural history. Author first points at the different creolization theories, noting a recurrence in these of the concepts of "mixture", "creative mixture", or "dialogue" between cultures, and describes how such "harmonious mix" views of creolization influenced forms of nationalism and nation building in the Caribbean, thereby blurring inequalities. She, however, points at the unequal power relations, or "contentious constitution", historically involved in creolization processes, with hegemonic (cultural and religious) colonial power over and against so-called superstitious or other vernacular interpretations. With a specific focus on late-19th c. creolization processes in urban slave and highland peasant-Maroon societies in Puerto Rico, she further shows how vernacular, magical religions and folk healing rechanneled hegemonic religious symbols, like the cross, to purposes other than those intended by the Church. She calls this a form of "ritual piracy", including tactical mimicry, representing thus subversion from within, but with maintained relations to the hegemonic, complicating the "resistance" aspect.
43
Stojanović, Đorđe. "Cognitive Anthropology, Roy Wallis and Cyber Believers: The Application of the Taxonomy Concept to Three Orthodox Websites." ISSUES IN ETHNOLOGY AND ANTHROPOLOGY 16, no. 2 (July 19, 2021): 549–74. http://dx.doi.org/10.21301/eap.v16i2.10.
Full textAbstract:
When the internet appeared, both scientists and non-scientists discussed whether it was liberating the media and whether it was going to be transformed into a safe zone for the expression of free opinion. The answer to this question might be found within the cognitive anthropology concept of taxonomies. The etic taxonomy classification of religions (both in the online and/or offline worlds) has existed for a very long time. Still, the question of emic taxonomy remains. In other words, do cyber believers themselves perceive the internet as a place where they can express religious ideas that they could not do in their offline religious communities and connect with people who share the same/similar worldview? The goal of this paper is to answer the question of whether the scientific taxonomy and folk taxonomy (one of the religious cyber influencers chosen as a sample) converge or whether they differ and, in case they differ, whether the internet gives them the opportunity for free expression and making communities. Roy Wallis has been chosen as an example of scientific taxonomy, since his main criterion for classification is precisely the relationship of religious groups towards society (in this case, the mainstream discourse of both Serbian society and the Serbian Orthodox Church).
44
Ellis, James. "Anglican Indigenization and Contextualization in Colonial Hong Kong: Comparative Case Studies of St. John’s Cathedral and St. Mary’s Church." Mission Studies 36, no. 2 (July 10, 2019): 219–46. http://dx.doi.org/10.1163/15733831-12341650.
Full textAbstract:
Abstract The British Empire expanded into East Asia during the early years of the Protestant Mission Movement in China, one of history’s greatest cross-cultural encounters. Anglicans, however, did not accommodate local Chinese culture when they built St. John’s Cathedral in the British Crown Colony of Hong Kong. St. John’s had a prototypical English style and was a gathering place for the colony’s political and social elites, strengthening the new social order. The Cathedral spoke a Western architectural language that local residents could not understand and many saw Christianity as a strange, imposing, foreign religion. As indigenous Chinese Christians assumed leadership of Hong Kong’s Anglican Church, ecclesial architecture took on more Chinese elements, a transition epitomized by St. Mary’s Church, a Chinese Renaissance masterpiece featuring symbols from Taoism, Buddhism, and Chinese folk religions. This essay analyzes the contextualization of Hong Kong’s Anglican architecture, which made Christian concepts more relevant to the indigenous community.
45
Uk, KIM Seong. "The Intersections Between Buddhism and Folk Religions in the Late Chosŏn: The Case Study of the Kitchen-God Cult." International Journal of Buddhist Thought and Culture 30, no. 1 (June 30, 2020): 77–101. http://dx.doi.org/10.16893/ijbtc.2020.06.30.1.77.
Full text
46
Kim, David, and Won-il Bang. "Guwonpa, WMSCOG, and Shincheonji: Three Dynamic Grassroots Groups in Contemporary Korean Christian NRM History." Religions 10, no. 3 (March 19, 2019): 212. http://dx.doi.org/10.3390/rel10030212.
Full textAbstract:
The new religious movements (NRMs) initially emerged in the regional societies of East Asia in the middle nineteenth and early twentieth centuries including Joseon (Korea). The socio-political transformation from feudalism to modernisation emaciated the religiosity of the traditional beliefs (Buddhism, Taoism, Confucianism, shamanism, and folk religions). Colonial Korea experienced the major turning point in which various syncretic NRMs surfaced with alternative visions and teachings. What is, then, the historical origin of Christian NRMs? Who are their leaders? What is their background? What is the main figure of the teachings? How did they survive? This paper explores the history of Korean Christian new religious movements from the 1920s Wonsan mystical movements to 1990s urban and campus movements. Through the contextual studies of denominational background, birth, founder, membership, key teachings, evangelical strategy, phenomenon, services, sacred rituals, globalisation, and media, the three grassroots groups of Guwonpa (Salvation Sect: Good News Mission), WMSCOG (World Mission Society Church of God), and Shincheonji Church of Jesus the Temple of the Tabernacle of the Testimony (SCJ) are argued as the most controversial yet well-globalised organisations among Christian NRMs in contemporary Korea.
47
Bezhuk, O. M. "Religious relics of Italy." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 20, no. 91 (November 16, 2018): 111–15. http://dx.doi.org/10.32718/nvlvet9123.
Full textAbstract:
Religions have always played a significant role in the formation of the statehood and development of such powerful states as the Byzantine Empire, the Holy Roman Empire, the Kievan Rus, or the Empire of Charlemagne. Peculiarities of the national culture are dictated by its faith. This is due to the fact that folk traditions, mentality, political structure, peculiarities of the historical trajectory of each nation including the religious development, have a tremendous influence on the religious aspects of nations and states. Religious attitudes, religious morality, practice of ceremonies, and church institutions deeply penetrate into everyday lives of people and countries in particular, largely determine their local originality as well as national and cultural identity. In general, the influence of religious-confessional factors is felt at all levels of organization of society’s life. The diversity of its manifestations is unlimited, and basically, it is not the impact on the life, but the life itself. This thesis should always be remembered either when illuminating the tourist resources of the country or the conditions of organization of the tourism business. The article is referred to the religious tourism in Italy – the country on the territory of which Christianity (Holy Roman Empire) arose. The article concideres such religious objects of Rome as Vatican, the Basilica of St. Peter, the area around the Capitol, religious practices of the city of Loreto called the Holy House, as well as the worship of sacred Turin Shroud.
48
Mart, Michelle. "The “Christianization” of Israel and Jews in 1950s America." Religion and American Culture: A Journal of Interpretation 14, no. 1 (2004): 109–46. http://dx.doi.org/10.1525/rac.2004.14.1.109.
Full textAbstract:
AbstractIn the 1950s, the United States experienced a domestic religious revival that offered postwar Americans a framework to interpret the world and its unsettling international political problems. Moreover, the religious message of the cold war that saw the God-fearing West against atheistic communists encouraged an unprecedented ecumenism in American history. Jews, formerly objects of indifference if not disdain and hatred in the United States, were swept up in the ecumenical tide of “Judeo-Christian” values and identity and, essentially, “Christianized” in popular and political culture. Not surprisingly, these cultural trends affected images of the recently formed State of Israel. In the popular and political imagination, Israel was formed by the “Chosen People” and populated by prophets, warriors, and simple folk like those in Bible stories. The popular celebration of Israel also romanticized its people at the expense of their Arab (mainly Muslim) neighbors. Battling foes outside of the Judeo-Christian family, Israelis seemed just like Americans. Americans treated the political problems of the Middle East differently than those in other parts of the world because of the religious significance of the “Holy Land.” A man such as Secretary of State John Foster Dulles, who combined views of hard-nosed “realpolitik” with religious piety, acknowledged the special status of the Middle East by virtue of the religions based there. Judaism, part of the “Judeo-Christian civilization,” benefitted from this religious consciousness, while Islam remained a religion and a culture apart. This article examines how the American image of Jews, Israelis, and Middle Eastern politics was re-framed in the early 1950s to reflect popular ideas of religious identity. These images were found in fiction, the press, and the speeches and writings of social critics and policymakers. The article explores the role of the 1950s religious revival in the identification of Americans with Jews and Israelis and discusses the rise of the popular understanding that “Judeo-Christian” values shaped American culture and politics.
49
Liu, Yi-Jung. "Religious Coping Methods of Taiwanese Folk Religion." Journal of Religion and Health 53, no. 4 (April 9, 2013): 1138–45. http://dx.doi.org/10.1007/s10943-013-9709-y.
Full text
50
Jespers, Frans. "paranormal market in the Netherlands." Fieldwork in Religion 5, no. 1 (November 5, 2010): 58–77. http://dx.doi.org/10.1558/firn.v5i1.58.
Full textAbstract:
In the Netherlands, the paranormal circuit has been evident in “paranormal fairs” (psychic fairs) for the past twenty-five years. Sociologists consider such fairs to be no more than commercialized New Age practices, but there must be more to it than that. In this article, eight characteristics of New Age are summarized, and then a typical paranormal fair and the complete circuit around it are described. From that, some remarkable differences between such fairs and New Age can be deduced. The people who attend the fairs have a directly thaumaturgical expectation, especially when clairvoyants invoke spirits. These visitors combine a more or less dualistic worldview with practices from various religions (e.g. reincarnation, amulets). Of note is the sociological classification of these visitors: the majority belong to the lower working class and are female. The conclusion of this study is that paranormal fairs represent a special form of “the spiritual revolution” (Heelas and Woodhead, 2005), namely, New Age in its most popular and traditional version, hardly secularized, but rather re-enchanting or re-sacralizing. In summary, the paranormal “market” may show a takeover of a segment of New Age by folk religion.