Relevant bibliographies by topics / Ifa (Religion)

Academic literature on the topic 'Ifa (Religion)'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 March 2023

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Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Journal articles on the topic "Ifa (Religion)":

1

Chirila, Alexander. "The River That Crosses an Ocean: Ifa/Orisha in the Global Spiritual Marketplace." Qualitative Sociology Review 10, no. 4 (October 31, 2014): 116–51. http://dx.doi.org/10.18778/1733-8077.10.4.06.

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Ifa/Orisha, the traditional spiritual practice of the Yoruba nation, has entered the global spiritual marketplace. With thousands of worshipers on both sides of the Atlantic, practitioners and participants are engaging new arenas of discourse. In southwest Nigeria, storytellers are expressing the living religion through narratives that are relevant, adaptable, and meaningful in a plurality of contexts. From the often antagonistic relationship between Ifa/Orisha and the Abrahamic faiths, to the challenges posed by modernity and globalization, practitioners are renegotiating the identity of their religion in social and philosophical ways. Interpreting data gathered from interviews conducted in Nigeria and the United States, I present a qualitative analysis of how practitioners, participants, and non-practitioners interact with the fundamental premises underlying the matrix of symbols, rites, and narratives that represent traditional Yoruba religion.
2

Felipe-Dimog, Eva Belingon, Chia-Hung Yu, Chung-Han Ho, and Fu-Wen Liang. "Factors Influencing the Compliance of Pregnant Women with Iron and Folic Acid Supplementation in the Philippines: 2017 Philippine Demographic and Health Survey Analysis." Nutrients 13, no. 9 (August 31, 2021): 3060. http://dx.doi.org/10.3390/nu13093060.

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Anemia in pregnancy, which is a public health concern for most developing countries, is predominantly caused by iron deficiency. At least, 180 days of iron and folic acid (IFA) supplementation is recommended for pregnant women to mitigate anemia and its adverse effects. This study aimed to examine compliance with the recommendation of IFA supplementation and its underlying factors using the 2017 Philippine National Demographic and Health Survey data. The variables assessed included age, highest level of education, occupation, wealth index, ethnicity, religion, residence, number of pregnancies, time of first antenatal care (ANC) visit and number of ANC visits. Compliance with the recommendation of at least 180 days of IFA supplementation was the outcome variable. The study assessed 7983 women aged 15–49 years with a history of pregnancy. Of these participants, 25.8% complied with the IFA supplementation recommendation. Multiple logistic regression analysis showed that pregnant women of Islamic faith and non-Indigenous Muslim ethnicity were less likely to comply with the IFA supplementation recommendation. Being aged between 25 and 34 years, having better education and higher wealth status, rural residency, initiating ANC visits during the first trimester of pregnancy and having at least four ANC visits positively influenced compliance with IFA supplementation. The effect of residence on IFA adherence differed across the wealth classes. Strategies targeted at specific groups, such as religious minorities, poor urban residents, the less educated and young women, should be strengthened to encourage early and regular antenatal care visits for improving compliance.
3

Bhatt, Laxman Datt, Laxmi Pal, Shankar Singh Dhami, and Kanchan Thapa. "Compliance of Iron and Folic Acid Supplementation among Postpartum Urban Mothers of Kathmandu Valley." Journal of Nepal Paediatric Society 41, no. 2 (November 3, 2021): 154–61. http://dx.doi.org/10.3126/jnps.v41i2.31248.

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Introduction: Globally, iron deficiency anaemia is considered as a risk factor for maternal morbidity and mortality. It is estimated to cause 591,000 perinatal deaths and 115,000 maternal deaths annually. The World Health Organisation recommends iron supplementation to first trimester to 45 days after delivery. The Government of Nepal is supplementing Iron and Folic Acid (IFA) to pregnant and postpartum women to reduce the burden of disease and deaths, however Nepal reports low compliance and coverage. We sought to determine compliance of IFA and associated factors among postnatal mothers in Kathmandu valley. Methods: This was a cross-sectional study involving 132 mothers attending the immunisation clinic. Face to face interview was done using structured questionnaire consisting of sociodemographic information, IFA, maternal knowledge and compliance practices. Statistical analysis was done using SPSS version 23. Results: We found 68.9% compliance of iron and folic acid among the respondents. The mean age of the respondents was 27.53 ± 4.6 years (Mean ± SD). Significant association was observed between the compliance of the IFA with education,age,employment status of women and family type (p < 0.00). No significant association was observed in between the compliance of IFA and religion (p = 0.93) and delivery related complications (p = 0.143). Similarly, delivery type showed significant association with the compliance of IFA (p < 0.00). Conclusions: This study concludes that mothers from Kathmandu had better compliance and coverage of IFA than provincial as well as the national average. Private pharmacy is an important service provider for urban women.
4

Peel, J. D. Y. "The pastor and the babalawo: the interaction of religions in nineteenth-century Yorubaland." Africa 60, no. 3 (July 1990): 338–69. http://dx.doi.org/10.2307/1160111.

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1. The Priority of the EncounterThe system of divination called Ifa is among the most elaborate of African systems of divination and occupies a unique position in what is often called ‘Yoruba traditional religion’. That it is inappropriate simply to regard it as part of Yoruba traditional religion indicates the nature of our problem. For its saliency in Yoruba religion, as that has been conceived by commentators both Yoruba and non-Yoruba since the early nineteenth century, has precisely been because of its capacity to ‘ride’ social change, to detach itself from much of what Muslims and Christians call paganism, and to impose itself on the respectful attention of the modern educated.
5

Francis Ademola, Sanda. "Art in the Service of Religion: A Study of Selected Carvers of Ifa Sculptures and Objects in South-Western Nigeria." International Journal of Architecture, Arts and Applications 3, no. 4 (2017): 53. http://dx.doi.org/10.11648/j.ijaaa.20170304.12.

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6

Love, Velma. "Casting the Sacred Reading the Self." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 2 (November 12, 2010): 217–27. http://dx.doi.org/10.1558/post.v4i2.217.

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"Casting the Sacred" examines the material culture and storied environment associated with African American engagements with the unwritten scriptures of the Yoruba Ifa tradition of West African origin, and offers a compelling case for expanding conventional notions of scriptures. This essay builds on the work of historians of religion who take a relational approach to the study of scriptures, placing the focus on the people and their engagement with sacred texts as cultural practice and system of meaning-making. Showcasing the diviner as the chief orchestrator of the storied environment, this work draws attention to the set of personal scriptures derived form Oracular utterances. It also notes the physicality of bodies, shells, divining chains, palm nuts, floor mats, and notebooks, all of which are significant aspects of "reading," a means of accessing and engaging a form of sacred knowledge which clients incorporate into their lives.
7

Ouédraogo, Césaire, Sunny Kim, Rock Zagre, Rasmané Ganaba, Maurice Zafimanjaka, Ramatou Sawadogo, Roland Combassere, and Purnima Menon. "Missed Opportunities for Maternal Nutrition Interventions During Antenatal Care Visits Persist in Burkina Faso." Current Developments in Nutrition 4, Supplement_2 (May 29, 2020): 1055. http://dx.doi.org/10.1093/cdn/nzaa054_127.

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Abstract Objectives High coverage of any antenatal care (ANC) and near-universal coverage of iron-folic acid (IFA) supplementation is reported by nationally representative surveys in Burkina Faso. We examined the coverage of maternal nutrition interventions during ANC to assess gaps and missed opportunities in achieving global and national recommendations. Methods We used household survey data among 1920 mothers with children &lt;6 months of age in 2 regions in Burkina Faso, collected in November-December 2019. Descriptive statistics were used to examine exposure to nutrition interventions during antenatal care throughout pregnancy and equity analyses were conducted to assess differences in exposure by maternal age (adolescents 15–19 y of age and older mothers) and education (none vs. any schooling). Results All mothers reported having attended at least one ANC visit at a health facility (mostly government health centers) during last pregnancy, but only 66.6% reported attending at least 4 visits. All consumed IFA tablets, but reported consuming 109 tablets on average during pregnancy, which was short of the recommended 180 tablets over 6 months. Only 42.7% reported receiving any nutrition counseling during ANC, with the most common messages reported on consuming one IFA tablet daily (93.4%) and eating a variety of foods (68.8%). While nearly all mothers were weighed during ANC, very few reported receiving information about weight gain. Among mothers, 14% were adolescents below 20 y, and 66.1% never attended school. For all indicators related to exposure to ANC or maternal nutrition intervention, we observed no differences by maternal age, education or other subgroups such as religion, parity or household composition. Conclusions The government health system in Burkina Faso with its widespread and uniform reach provides an opportunity for improving the low coverage of maternal nutrition interventions during ANC. Doing so will require efforts both to improve the coverage of 4 or more ANC visits and the effective integration of nutrition interventions into ANC. Funding Sources Bill & Melinda Gates Foundation, through Alive & Thrive, managed by FHI 360; and CGIAR Research Program on Agriculture for Nutrition and Health (A4NH), led by the International Food Policy Research Institute.
8

Pawar, Sunita P., Geeta S. Pardeshi, and Shriram Gosavi. "Utilization of Antenatal Care Services in Urban Slums of Nanded City." Journal of Medical Research 5, no. 2 (May 26, 2019): 69–73. http://dx.doi.org/10.31254/jmr.2019.5207.

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Background: Complications during pregnancy and delivery are well documented and can be prevented and managed effectively especially with adequate antenatal care. Women in urban slums represent a marginalized community and improving health care utilization in this group remains a challenge. Objective: To study existing antenatal care practices and study the factors associated with it among women of reproductive age group in urban slums of Nanded city. Methods: This is a community based cross sectional descriptive study carried out from March 2010 to April 2011 in which 400 women reporting delivery in past two years were selected using Probability Proportionate Sampling. Data on Sociodemographic factors and different components of antennal care were collected using a Semi structured questionnaire. Analysis was done using chi square test. Results: Among the 400 women included in the study, coverage of full Antenatal care (ANC) services was reported by 80 (20%) respondents. While 381 (95%) women were immunized with Tetanus Toxoid, only 98 (25%) women had consumed 100 or more Iron and Folic acid tablets, 315 (79%) women had three or more antenatal check-ups and 213 (53%) had registered themselves in first trimester of pregnancy. There was significant association between full antenatal care and woman’s education, husband’s education and occupation, religion and socio-economic status of family (<0.05). Conclusion: There is a need to improve the utilization of full antenatal care package among women in urban slums with a special focus on early registration and IFA consumption. Sociodemographic variables of reproductive age group women have impact on utilization of antenatal care services. The risk factors identified for low antenatal care service utilization were low educational status of women and their husbands and low socioeconomic status. Special efforts should be made to motivate this group for antenatal care service utilization
9

Klingenberg, Maria. "Ida Marie Høeg (ed.): Religion og ungdom [Religion and Youth]." Nordic Journal of Religion and Society 33, no. 01 (May 26, 2020): 65–66. http://dx.doi.org/10.18261/issn.1890-7008-2020-01-06.

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Roald, Anne Sofie. "Ida Marie Høeg: Religion og ungdom." Teologisk tidsskrift 7, no. 02 (June 5, 2018): 149–51. http://dx.doi.org/10.18261/issn.1893-0271-2018-02-06.

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You might also be interested in the extended bibliographies on the topic 'Ifa (Religion)' for particular source types:
Journal articles Books

Dissertations / Theses on the topic "Ifa (Religion)":

1

Ogunnaike, Oludamini. "Sufism and Ifa: Ways of Knowing in Two West African Intellectual Traditions." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845406.

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This dissertation examines and compares the epistemologies of two of the most popular West African intellectual traditions: Tijani Sufism and Ifa. Employing theories native to the traditions themselves and contemporary oral and textual sources, I examine how these traditions answer the questions: What is knowledge? How is it acquired? And How is it verified? Or more simply, “What do you know?,” “How did you come to know it?,” and “How do you know that you know?” After analyzing each tradition separately, and on its own terms, I compare them to each other and to certain contemporary, Western theories. Despite having relatively limited historical contact, I conclude that the epistemologies of both traditions are based on forms of self-knowledge in which the knowing subject and known object are one. As a result, ritual practices that transform the knowing subject are key to cultivating these modes of knowledge. Therefore I argue that like the philosophical traditions of Greek antiquity, the intellectual or philosophical dimensions of Tijani Sufism and Ifa must be understood and should be studied as a part of a larger project of ritual self-transformation designed to cultivate an ideal mode of being, or way of life, which is also an ideal mode of knowing. I further assert that both traditions offer distinct and compelling perspectives on, and approaches to, metaphysics, ontology, epistemology, psychology, and ritual practice, which I suggest and begin to develop through comparison.
African and African American Studies
2

Silva, Sebastião Fernando da. "A FILOSOFIA DE ÒRÚNMÌLÀ-IFÁ E A FORMAÇÃO DO BOM CARÁTER." Pontifícia Universidade Católica de Goiás, 2015. http://localhost:8080/tede/handle/tede/897.

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Made available in DSpace on 2016-07-27T13:48:42Z (GMT). No. of bitstreams: 1 SEBASTIAO FERNANDO DA SILVA.pdf: 1277846 bytes, checksum: 42c08c3da2c4490dbfd9d195149122eb (MD5) Previous issue date: 2015-09-21
This theoretical and bibliographical research aims to describe the Cult of Òrúnmìlà- Ifa, which originated from West Africa, especially from Nigeria, Benin and surrounding countries, also being practiced in Brazil. Therefore, we sought to understand the yoruba culture, a little of its history and characteristics. For understanding the Òrúnmìlà-Ifa philosophy is critical to apply the interpretive analysis of the Yoruba´s worldview. The worldview of this people is based on a hierarchically structured system from a Supreme Being, called Olodumare, arch-deities, ancestors, natural phenomena and Orisa. It´s holy city, Ilé-Ife, is considered by the Yoruba as the origin of mankind. The Yorubas perform various ceremonies and rites of passage to iniciate people in Òrúnmìlà-Ifa, one arch-divinity, a spirit, an adviser of Olodumare, with transit between heaven and earth, responsible for organizing and ordering the world´s pathaways of the good and peace, creating then a cult with his name. It is noteworthy the ancestry cult, being the ancestor a person or entity revered for his-hers virtues and ethical and moral teachings. The Yoruba respect and obey the elders, whose values are orally passed from generation to generation, forming an model of principles meant to shape the formation of good character (Ìwàpèlè), peace, peaceful coexistence and respect for others, animals and nature. With the Africans diaspora, the Cult of Òrúnmìlà-Ifa (and others) had been spread to several countries, including Brazil. The Cult of Òrúnmìlà-Ifa has its own philosophy that leads people to form self-awareness and driving the social and religious life of the community.
Esta pesquisa de cunho teórico-bibliográfico tem por objetivo descrever o Culto de Òrúnmìlà-Ifá, que é originário da África Ocidental, especialmente da Nigéria, Benin e países circunvizinhos, sendo também praticado no Brasil. Para tanto, buscou-se entender a cultura yorubana, um pouco da sua história e características. Para a compreensão da Filosofia de Òrúnmìlà-Ifá é fundamental a análise interpretativa da cosmovisão dos Yorùba. A cosmogonia desse povo constitui-se de um sistema estruturado hierarquicamente a partir de um Ser Supremo, denominado Òlódùmarè, arqui-divindades, ancestrais, fenômenos da natureza e orisá. A sua cidade sagrada, Ilé-Ifé, é considerada pelos Yorùba como a origem da humanidade. Eles realizam cerimônias diversas e ritos de passagem para formarem iniciados em Òrúnmìlà-Ifá, uma arqui-divindade, um espírito, um conselheiro de Òlódùmarè, com trânsito entre o céu e a terra, encarregado de organizar e ordenar o mundo nos caminhos do bem e da paz, criando-se então um culto com o seu nome. Destaca-se nessa cultura a ancestralidade, sendo o ancestral uma pessoa ou entidade reverenciada por suas virtudes e ensinamentos éticos e morais. Os Yorùba respeitam e obedecem aos anciães, cujos valores são passados, oralmente, de geração em geração, formando um ideário de princípios voltados para a formação do bom caráter (Ìwàpèlè), da paz, da convivência harmoniosa e de respeito ao outro, aos animais e à natureza. Com a diáspora dos africanos, o Culto de Òrúnmìlà-Ifá (e outros) foi difundido por diversos países, inclusive o Brasil. O Culto de Òrúnmìlà-Ifá apresenta uma filosofia própria, que leva as pessoas a formarem a consciência de si e que dirige a vida social e religiosa da comunidade.
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Fitzpatrick, Liseli A. "Sexuality Through the Eyes of the Orisa: An Exploration of Ifa/Orisa and Sacred Sexualities inTrinidad and Tobago." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1525787971731433.

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Konen, Alain. "La mécanique des secrets d'Ifa : compétences et savoir-faire des babalawo dans un rituel divinatoire cubain à La Havane." Doctoral thesis, Universite Libre de Bruxelles, 2006. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210758.

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Van, Der Meer Tony. "Spiritual Journeys: A Study of Ifá /Òrìṣà Practitioners in the United States Initiated by Nigeria." Antioch University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1487938234573904.

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Delgado, Dara S. "Life, Liberty, and the Practicality of Holiness: A Social Historical Examination of the Life and Work of Ida Bell Robinson." University of Dayton / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1575476461978706.

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Bachir, Bacha Aïcha, and Daniel Llanos. "Toward a conceptualization of a paracas urbanism in ánimas altas / ánimas bajas (Ica Valley)?" Pontificia Universidad Católica del Perú, 2015. http://repositorio.pucp.edu.pe/index/handle/123456789/113302.

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Since 2009, within the framework of the Ánimas Altas Archaeological Program in Ica, Peru — under the direction of the au-thors — systematic excavations have been carried out in the Ánimas Altas/Ánimas Bajas archaeological complex, the center ofthe Paracas culture in the lower Ica valley. To date, the project has documented public-ceremonial architecture as well as domesticand production areas. Additionally, excavations have revealed evidence of pyramidal complexes contiguous to plazas, one smallpyramid housing an elite tomb decorated with a mural frieze, and remnants of dwellings and storage areas.In this article, we attempt to understand the function that Ánimas had during its prehispanic occupation, using data from recent excavations at the site. Our analysis draws on a wide range of material culture categories to facilitate reflections on the concepts of ‘city’ and ‘territory’ in the Andes, enriching our understanding of the process of prehispanic urbanism, a widely debated concept among Andeanists. Thus, we explore the meaning of the stylistic and technological heterogeneity observde in some types of materialamong Andeanists. Thus, we explore the meaning of the stylistic and technological heterogeneity observde in some types of materia culture, positing the idea that this heterogeneity reflects social and territorial dynamics, rather than mere diachronic variation.
Desde 2009, en el marco del Programa Arqueológico Ánimas Altas, Ica, Perú, bajo la dirección de los autores, se realizan exca-vaciones sistemáticas en el complejo arqueológico Ánimas Altas/Ánimas Bajas, principal establecimiento paracas en el valle bajode Ica. Hasta la fecha, se han documentado áreas público-ceremoniales, y otras de carácter doméstico y/o de producción. Además,las excavaciones han revelado secciones de complejos piramidales contiguos a plazas, una pequeña pirámide que albergaba unatumba de élite asociada a un friso mural y vestigios de viviendas y áreas de almacenaje.En el presente artículo, sobre la base de los datos proporcionados por las recientes excavaciones, intentamos aproximarnos al tipo de establecimiento que habría sido Ánimas. Se enfatizan los análisis de la cultura material para alimentar la reflexión sobre la noción de la ciudad y del territorio en los Andes, y enriquecer la problemática del urbanismo prehispánico, tema muy debatido en el Perú. Asimismo, se explora el significado de la heterogeneidad estilística y tecnológica de algunos aspectos de la cultura material dentro una perspectiva de dinámicas sociales y territoriales, en lugar de considerarla automáticamente como una manifestación dentro una perspectiva de dinámicde evolución estilística diacrónica.
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Brusi, Fredrik. "In Search of a Lost Paradigm : A Case Study Approach to Retracing Traditionalist Influence in the Fatwas of Ali Goma, Grand Mufti of Egypt." Thesis, Stockholms universitet, Avdelningen för mellanösternstudier, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-77698.

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This paper is an attempt to describe how two religious edicts by the current Egyptian grand mufti relate to an ongoing theological debate in the Muslim world on the nature of miracles and the state of mankind between life and death. The study illustrates how the mufti adheres to the Sunni theological school of Ash‘ariyya and in what way said school has emerged as a theological middle ground between the literal and interpretative schools of thought. The study also reveals how the Mufti as a guardian of the faith must operate within a secularising context and what strategies are possible for him to utilise if he is to meet the demands of a modernised society whilst retaining a coherent religious explanation. In his office as grand mufti, Ali Goma may well be described as a traditionalist where theological matters are considered even if the governmental institute of Dār al- iftā has been modernised under his supervision and now uses 24 hour phone lines, e-mail, facebook and has an official webpage and translates many of its edicts into other languages than Arabic. This means that Dār al-iftā and Ali Goma are communicating an official Islam not only to the Muslims of Egypt, but has transformed from a national institute to a player in the era of globalisation.
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Avalos, Saravia Walter Antonio, and Palacios Carlos David Garcia. "Vivencia del sacramento de la penitencia, en los estudiantes de cuarto y quinto de secundaria, de la I.E. Julio C. Tello, Ica-2018." Bachelor's thesis, Universidad Católica Santo Toribio de Mogrovejo, 2019. http://hdl.handle.net/20.500.12423/2458.

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En la vivencia actual del sacramento de la penitencia se observa un descuido por parte de cristiano en la necesidad de comprender y profundizar en el significado y la importancia de este sacramento; traslucido luego a una falta de compromiso vivencial en la praxis misma; esta es la razón de ser de esta investigación, realizada con el fin de constatar si los estudiantes de 4º y 5º de secundaria de la I.E. Julio C. Tello, Ica si vivencia el sacramento de la Penitencia, y en qué medida lo hacen de acuerdo a una escala cuantitativa y cualitativa. Se trata de una investigación de enfoque cuantitativo, tipo descriptiva, porque solo busca hacer una descripción de la realidad que se pretende conocer, con la aplicación de un instrumento válido y fiable, consistente en un cuestionario con escala ordinal tipo Likert. Se aplicó a 171 estudiantes. Los resultados mostraron que la gran mayoría de estudiantes encuestados 67% obtuvieron puntajes entre 16 a 20 puntos, que cualitativamente corresponde a un nivel alto de conocimiento del sacramento de la penitencia según las escalas construidas. Sin embargo, existe un porcentaje de 17.54% que obtuvieron un nivel medio, el 18.13 % un nivel bajo y el 25.15% un nivel muy bajo. Entre los problemas identificados en la investigación tenemos que el 24% nunca realiza los 5 pasos cada vez que te confiesas, el 26% no realiza actos de arrepentimiento antes de confesarte, el 18% no realizan el examen de conciencia antes de confesarte.
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Benoit, Michael. "RELIGIOUS BELIEFS ABOUT MINISTERIAL AND NON-MINISTERIAL WORK AS A MODERATOR OF THE RELATIONSHIP BETWEEN PERSON-ENVIRONMENT FIT AND COLLEGE MAJOR SATISFACTION." University of Akron / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=akron1195051417.

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Books on the topic "Ifa (Religion)":

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Emanuel, Abosede. Ọdun-Ifa =: Ifa festival. Lagos: West African Book Publishers, 2000.

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Epega, Afolabi A. The sacred Ifa oracle. [San Francisco]: HarperSanFrancisco, 1995.

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Epega, Afolabi A. The sacred Ifa oracle. 2nd ed. Brooklyn, NY: Athelia Henrietta Press, 1995.

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Neimark, Philip John. The way of the Orisa: Empowering your life through the ancient African religion of Ifa. [San Francisco]: HarperSanFrancisco, 1993.

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Lijadu, E. M. Ifa (as literature). Lagos: West African Book Publishers, 2010.

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Holbraad, Martin. Truth in motion: The recursive anthropology of Cuban divination. Chicago: The University of Chicago Press, 2012.

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Adegbindin, Omotade. Ifa in Yoruba thought system. Durham, North Carolina: Carolina Academic Press, 2014.

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Fama. Sixteen mythological stories of Ifá: Itàn Ifá Mẹ́rìndínlógún. San Bernardino, Calif: Ilé Ọrúnmilà Communications, 1994.

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Abiodun, Rowland, and Jacob K. Olupona. Ifa divination, knowledge, power, and performance. Bloomington: Indiana University Press, 2016.

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Amherd, K. Noel. Reciting Ifa: Difference, heterogeneity, and identity. Trenton, N.J: Africa World Press, 2009.

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Book chapters on the topic "Ifa (Religion)":

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Gbadegesin, Segun. "Ifa, Divination System of." In Encyclopedia of African Religions and Philosophy, 305–8. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_177.

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Blier, Suzanne Preston. "Religion and Art in Ile-Ife." In The Wiley-Blackwell Companion to African Religions, 399–416. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255513.ch28.

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Salami, L. Oladipo. "4. Ifa, the Word and the Virtual World: A Study of the Perceptions of and Attitudes toward Ifa Religious Tradition on the Internet." In Faith and Language Practices in Digital Spaces, edited by Andrey Rosowsky, 71–90. Bristol, Blue Ridge Summit: Multilingual Matters, 2017. http://dx.doi.org/10.21832/9781783099283-008.

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Olupona, Jacob K. "AWO – The Nature and Essence of Secrecy in Yorùbá Religious Traditions: Conversations with IFÁ Diviners 1." In The Routledge Handbook of Religion and Secrecy, 199–210. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003014751-17.

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Tausch, Arno. "Introduction: What This Study Is Not and What It Aspires to Be." In Political Islam and Religiously Motivated Political Extremism, 1–5. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-24854-2_1.

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AbstractThis study, financed by the Austrian “Dokumentationsstelle Politischer Islam”, attempts an analysis of what can be said about the phenomenon of “political Islam” in the Arab world and what can be said about religiously motivated political extremism (hereafter abbreviated RMPE) in an international comparison from the perspective of international, empirically oriented social sciences. We use open, internationally accessible data from the Arab Barometer and the World Values Survey to analyse these two phenomena. In this chapter, we describe the general outline of our study. We emphasise that we follow the example of Cammett et al. (2020), in attempting to present our own empirical data from recognised social science surveys on political Islam. In doing so, the focus is on a tradition influenced by the mathematical logic and analytical philosophy of the Vienna Circle through Rudolf Carnap (1988), of relying on the extension of a contested concept. In our case—of “political Islam”—the research of the Arab Barometer as well as Francois Burgat, but also Jocelyne Cesari, John Esposito, Gilles Kepel and Oliver Roy have in any case very clearly outlined which important value patterns the adherents of political Islam represent (five items from the Arab Barometer) and which political movements and governments of countries can be assigned to the extension of the phenomenon, such as the Muslim Brotherhood in Egypt, Sudan and Jordan, Jamaat-i-Islami in South Asia, the Refah Party in Turkey, the Islamic Salvation Front in Algeria, al Nahda in Tunisia, Hizballah in Lebanon, Hamas and Islamic Jihad in the Palestinian territories and Gamaa Islamiyya and Jihad in Egypt. It is certainly also legitimate, in the light of the above literature, to describe the current AKP government in Turkey and the Islamist regime in Iran as “political Islam in power”. Our measurement of “political Islam” thus adopts this perspective without “ifs” and “buts” and 1:1. After all, according to the “Arab Barometer” team, “political Islam” occurs whenever the following opinions are held in the region: It is better for religious leaders to hold public office Religious leaders should influence government decisions Religious leaders are less corrupt than civilian ones Religious leaders should influence elections Religious practice is not a private matter.
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Viroli, Maurizio. "Republican Religion and Religious Reform." In As If God Existed, translated by Alberto Nones. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691142357.003.0007.

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This chapter considers theories on religious reform. Those show lived liberty as a religious faith felt a deep revulsion for the corruption of the clergy and the temporal power of the pope. The former corrupted customs and extinguished civil virtues; the latter was a constant menace to republics and hindered the rule of law from within, through the vindication of exemptions and privileges. For this reason, republics intensely felt the need for a religious reform that would eradicate the church's temporal power and bring Christian religion back to its focus on poverty and charity. The advocates of religious reform drew inspiration and arguments from biblical and classical sources. The ideal of the twelfth-century religious movements was a reformation aimed at returning to the authentic form of the Christian religion.
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Smith, The Reverend Joseph, and Patricia Gregory. "IFCA International Christians." In Religion. New York, NY: Springer Publishing Company, 2012. http://dx.doi.org/10.1891/9780826108616.0015.

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"6. Republican Religion and Religious Reform." In As If God Existed, 45–51. Princeton: Princeton University Press, 2012. http://dx.doi.org/10.1515/9781400845514.45.

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Viroli, Maurizio. "A Religion That Instills Hope." In As If God Existed, translated by Alberto Nones. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691142357.003.0022.

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This chapter focuses on Croce's Storia d'Europa. The Storia d'Europa appeared in a cultural context in which concern over the establishment of totalitarian religions stimulated free consciences to search for salvation in a renewed and rediscovered religious conception of life. It is no surprise that in terms of international public opinion, Storia d'Europa was enthusiastically received. However, the doctrine of the religion of liberty encountered tough opposition from the church in Italy. The journal Civilità Cattolica devoted four articles to the Storia d'Europa to demonstrate that it was an antiphilosophical and antireligious work that attacked “the Catholicism of the church of Rome.” Giovanni Papini (1881–1956), a fervent Catholic and a devout son of the Holy Mother Church, accuses Croce of posing as the prophet of a new religion that sought to destroy Catholicism.
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Viroli, Maurizio. "Masters." In As If God Existed, translated by Alberto Nones. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691142357.003.0016.

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This chapter focuses on the Risorgimento's moral and political leaders: Vincenzo Gioberti, Giuseppe Mazzini, Camillo Benso Count of Cavour, and Giuseppe Garibaldi. Albeit in different ways, all of them lived by a religious conception that regarded Italy's liberty as the fundamental principle of life. They were aware that national emancipation required a religious sentiment. Gioberti, the main advocate of the project of national unification under the aegis of the pope, fought against the religion of idleness in the name of the religion of virtue. Mazzini, the most influential apostle of the religion of the fatherland, taught a theory of political emancipation based on the principle that a people can resurrect themselves only by means of virtue and the “religion of truth”—that is, not by means of Machiavellian devices or Jesuitical reticence. Cavour considered Christian religion a support for the construction of secure liberal institutions, but only if religion emancipated itself from the superstition and profound corruption that rendered it a prop for reactionary regimes.

Conference papers on the topic "Ifa (Religion)":

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Lyausheva, Svetlana, Irina Karabulatova, Svetlana Galiullina, Nadezhda Ilyinova, Svetlana Shalagina, Ruslan Vildanov, and Ahmad Sami Anvar Asodani. "“Religious Renaissance” and the politicization of religion as a factor in the power of modern geopolitical governance." In Proceedings of the International Conference on Man-Power-Law-Governance: Interdisciplinary Approaches (MPLG-IA 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/mplg-ia-19.2019.70.

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Su Gul, Zuhre, and Mehmet Caliskan. "Acoustical design of Turkish Religious Affairs Mosque." In ICA 2013 Montreal. ASA, 2013. http://dx.doi.org/10.1121/1.4800903.

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"Philosophical and Religious Implications of Extraterrestrial Life." In 55th International Astronautical Congress of the International Astronautical Federation, the International Academy of Astronautics, and the International Institute of Space Law. Reston, Virigina: American Institute of Aeronautics and Astronautics, 2004. http://dx.doi.org/10.2514/6.iac-04-iaa.1.1.2.11.

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Prieto Aguaza, Alberto. "Juan Rulfo: Fotografía, literatura y música. Experiencias y propuestas pedagógicas." In I Congreso Internacional sobre Fotografia: Nuevas propuestas en Investigacion y Docencia de la Fotografia. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/cifo17.2017.6750.

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En la primera parte de la comunicación pretendo sintetizar los aspectos básicos de la relación entre la obra literaria de Juan Rulfo (Pedro Páramo y El llano en llamas) y su cada vez más reconocida obra fotográfica. Si bien han sido marcadas ambas prácticas artísticas como independientes, no es menos cierto que comparten un idéntico origen poético y perceptivo sobre la vida y la muerte en general, y sobre el ser mexicano en particular, atendiendo en este sentido a la configuración social del país desde la colonización. El sincretismo religioso mexicano -sustrato indígena y catolicismo posterior-, así como la violencia de la colonización y los procesos revolucionarios posteriores influyen en la visión de Rulfo, pues la muerte, el olvido, la culpa y el rencor son aspectos que resuenan en el silencio y las sombras de sus tomas fotográficas y en las palabras de los fantasmas de Comala. Aprovechando el centenario del nacimiento de Juan Rulfo, he intentado acercar a estudiantes diversos la estética de Rulfo desde unos presupuestos interdisciplinares, explorando la conexión emocional de las imágenes como en un viaje de ida y vuelta, en el que las fotografías y las palabras se retroalimentan. En un primer momento decidí aprovechar dos contextos educativos de diferente ámbito en los que imparto clases desde hace años: la Escuela Internacional de Fotografía GrisArt y el Institut de música y bachillerato Oriol Martorell. Así, los alumnos del primer centro parten de las imágenes para llegar a los textos, y, viceversa, los del segundo leen la novela para acabar visualizando las fotografías. Como engarce complementario decidí incorporar la música a las propuestas pedagógicas, pues el silencio como elemento estético es capital en las tres disiciplinas, ayudando a envolver las fotografías y las palabras de Rulfo de otras lecturas y visualizaciones. Esto es lo que nos ofrece Ghosts of Comala, versión musicada de la novela de Rulfo, que ha compuesto Àlex Torío. A pesar de las diferentes propuestas, el acercamiento interdisciplinar a la obra de Rulfo se ofrece como un juego de asociaciones en el que se pueden compaginar, en diversas dosis y emparejamientos, fragmentos literarios, fotografías y música (con y sin texto). En una sesión en GrisArt, además de escuchar en directo temas del disco, participaron Ramon Reverte, editor creativo de RM, para tratar sobre el estudio y edición del archivo fotográfico de Rulfo, y la fotógrafa Anna Galí, autora de las imágenes del disco, remedo libre que compagina la atmosfera mortuoria del disco de Àlex Torío con las imágenes de la novela y las fotos de Rulfo. En último lugar, cabría destacar que las prácticas llevadas a cabo se presentan como un primer paso para avanzar en propuestas en las que los alumnos pasen de entender globalmente el mundo de Rulfo, a crear ellos, empleando alguno de los otros medios de expresión: así, realizar fotos en GrisArt a partir de los textos, o escribir textos y componer música a partir de las fotos, en el Instituto Oriol Martorell.

Reports on the topic "Ifa (Religion)":

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Yilmaz, Ihsan, and Kainat Shakil. Religious Populism and Vigilantism: The Case of the Tehreek-e-Labbaik Pakistan. European Center for Populism Studies (ECPS), January 2022. http://dx.doi.org/10.55271/pp0001.

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Religious populism and radicalism are hardly new to Pakistan. Since its birth in 1947, the country has suffered through an ongoing identity crisis. Under turbulent political conditions, religion has served as a surrogate identity for Pakistan, masking the country’s evident plurality, and over the years has come to dominate politics. Tehreek-e-Labbaik Pakistan (TLP) is the latest face of religious extremism merged with populist politics. Nevertheless, its sporadic rise from a national movement defending Pakistan’s notorious blasphemy laws to a “pious” party is little understood. This paper draws on a collection of primary and secondary sources to piece together an account of the party’s evolution that sheds light on its appeal to “the people” and its marginalization and targeting of the “other.” The analysis reveals that the TLP has evolved from a proxy backed by the establishment against the mainstream parties to a full-fledged political force in its own right. Its ability to relate to voters via its pious narrative hinges on exploiting the emotional insecurities of the largely disenfranchised masses. With violence legitimized under the guise of religion, “the people” are afforded a new sense of empowerment. Moreover, the party’s rhetoric has given rise to a vigilante-style mob culture so much so that individuals inspired by this narrative have killed in plain sight without remorse. To make matters worse, the incumbent government of Imran Khan — itself a champion of Islamist rhetoric — has made repeated concessions and efforts to appease the TLP that have only emboldened the party. Today, the TLP poses serious challenges to Pakistan’s long-standing, if fragile, pluralistic social norms and risks tipping the country into an even deadlier cycle of political radicalization.
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Jeffery-Schwikkard, David, Timothy Lomas, Phalasha Nagpal, Ellen Morgan, and Junying Li. A systematic review of the empirical literature on character development in individuals in low- and middle-income countries. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, October 2022. http://dx.doi.org/10.37766/inplasy2022.10.0117.

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Review question / Objective: How has character development in individuals been studied in low-income and middle-income countries? Constituent questions: 1. Which populations are being studied? a. Which demographics? (gender, age, income, minorities, disabilities) 2. What aspects of character development are being studied? a. Including for interventions – intervention design, duration, dosage. b. How is character development itself conceptualized and operationalized? 3. What are the contexts of these studies? a. Which countries? b. For interventions – what is the site of the intervention? (e.g., schools, communities, religious institutions) 4. What are the methodological designs of these studies? a. What measurement tools are used in these studies? i. Are these developed for use (or otherwise adapted for use) in these regions? If so, how? b. What is the quality of these studies? 5. What are the key findings of these studies? 6. Who is funding and conducting this research?
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Kennedy, Marie, Aisha Conner-Gaten, Jamie Hazlitt, Javier Garibay, and Marisa Ramirez. Assessing the Diversity of the E-collection of the William H. Hannon Library; a Phased Project. William H. Hannon Library, 2018. http://dx.doi.org/10.15365/whhl.librarian.2018.1022.

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The American Library Association’s 1982 statement on Diversity in Collection Development reminds librarians of our professional responsibility “to select and support the access to materials on all subjects that meet, as closely as possible, the needs, interests, and abilities of all persons in the community the library serves. This includes materials that reflect political, economic, religious, social, minority, and sexual issues.” The William H. Hannon (WHH) Library’s vision statementaffirms that the library views itself as Bridge, Gateway, Agora, and Enterprise. To ensure that our materials collection aligns with our institutional vision and meets the research needs of our diverse campus population, the project team proposed an assessment of our electronic collection through the lens of diversity. The assessment was to determine if the library’s online databases (most often the first point of research consultation for our students and faculty) are adequately “bridging disciplines” (Bridge) and “representing diverse topics and perspectives” (Gateway). What the team learns will inform the library collection strategy, to ensure that it builds collections that deliberately and positively contribute to an inclusive campus climate. [1] http://library.lmu.edu/aboutthelibrary/libraryvisionmission/
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Racu, Alexandru. The Romanian Orthodox Church and Its Attitude towards the Public Health Measures Imposed during the COVID-19 Pandemic: Too Much for Some, Too Little for Others. Analogia 17 (2023), March 2023. http://dx.doi.org/10.55405/17-3-racu.

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This paper discusses the religious dimension of the public debate concerning the public health measures adopted by the Romanian authorities during the pandemic and focuses on the role played by the Romanian Orthodox Church within this context. It delineates the different camps that were formed within the Church in this regard and traces their evolution throughout the pandemic. It contextualizes the position of the Church in order to better understand it, placing it within the broader context of the Romanian society during the pandemic and integrating it within the longer history of post-communist relations between the Romanian Orthodox Church, the Romanian state and the Romanian civil society. It analyses the political impact of the public health measures and the role of the Church in shaping this impact. Finally, starting from the Romanian experience of the pandemic and from the ideological, theological and political disputes that it has generated within the Romanian public sphere, it develops some general conclusions regarding the relation between faith, science and politics whose relevance, if proven valid, surpasses the Romanian context and thus contributes to a more ecumenical discussion regarding the theological, pastoral and political lessons that can be learned from an otherwise tragic experience.
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Bano, Masooda, and Daniel Dyonisius. Community-Responsive Education Policies and the Question of Optimality: Decentralisation and District-Level Variation in Policy Adoption and Implementation in Indonesia. Research on Improving Systems of Education (RISE), August 2022. http://dx.doi.org/10.35489/bsg-rise-wp_2022/108.

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Decentralisation, or devolving authority to the third tier of government to prioritise specific policy reforms and manage their implementation, is argued to lead to pro-poor development for a number of reasons: local bureaucrats can better gauge the local needs, be responsive to community demands, and, due to physical proximity, can be more easily held accountable by community members. In the education sector, devolving authority to district government has thus been seen as critical to introducing reforms aimed at increasing access and improving learning outcomes. Based on fieldwork with district-level education bureaucracies, schools, and communities in two districts in the state of West Java in Indonesia, this article shows that decentralisation has indeed led to community-responsive policy-development in Indonesia. The district-level education bureaucracies in both districts did appear to prioritise community preferences when choosing to prioritise specific educational reforms from among many introduced by the national government. However, the optimality of these preferences could be questioned. The prioritised policies are reflective of cultural and religious values or immediate employment considerations of the communities in the two districts, rather than being explicitly focused on improving learning outcomes: the urban district prioritised degree completion, while the rural district prioritised moral education. These preferences might appear sub-optimal if the preference is for education bureaucracies to focus directly on improving literacy and numeracy outcomes. Yet, taking into account the socio-economic context of each district, it becomes easy to see the logic dictating these preferences: the communities and the district government officials are consciously prioritising those education policies for which they foresee direct payoffs. Since improving learning outcomes requires long-term commitment, it appears rational to focus on policies promising more immediate gains, especially when they aim, indirectly and implicitly, to improve actual learning outcomes. Thus, more effective community mobilisation campaigns can be developed if the donor agencies funding them recognise that it is not necessarily the lack of information but the nature of the local incentive structures that shapes communities’ expectations of education. Overall, decentralisation is leading to more context-specific educational policy prioritisation in Indonesia, resulting in the possibility of significant district-level variation in outcomes. Further, looking at the school-level variation in each district, the paper shows that public schools ranked as high performing had students from more privileged socio-economic backgrounds and were catering for communities that had more financial resources to support activities in the school, compared with schools ranked as low performing. Thus, there is a gap to bridge within public schools and not just between public and private schools.

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