Journal articles on the topic 'Ifa (Religion)'
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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.
Abstract:
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.
Abstract:
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.
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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.
Abstract:
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.
Abstract:
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.
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.
Abstract:
"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.
Abstract:
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 <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.
Abstract:
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.
11
Dahl, Karoliina. "Ida Marie Høeg (ed.): Religion og ungdom." Temenos - Nordic Journal of Comparative Religion 55, no. 1 (June 29, 2019): 157–9. http://dx.doi.org/10.33356/temenos.83431.
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Dwirani, Gandi. "UPACARA MANTU KUCING DI DUSUN CURAHJATI DESA GRAJAGAN KECAMATAN PURWOHARJO KABUPATEN BANYUWANGI (Perspektif Pendidikan Sosio Religius)." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 109. http://dx.doi.org/10.25078/jpah.v1i2.223.
Abstract:
<p><em>Java Island is a predominantly Muslim island but its people live side by side with the pillars. One form of inter-religious harmony can be seen from the implementation of the Cat Mantu Ceremony in Dusun Curahjati Village Grajagan Purwoharjo District Banyuwangi Regency followed by various religions, among others: Hinduism, Islam, Buddhism, Christian Religion and Catholicism. Cat Mantu Ceremony was held to beg for rain to Ida Sang Hyang Widhi Wasa. In today's rapidly evolving technological development is not completely displaced all the traditions undertaken by the people of Dusun Curahjati who menjdi a ceremony that must be implemented. The results of this study are: Background held Ceremony Mantu Cats is a factor of Sradha (belief) is believed by the community and the factor of customs. Form of the implementation of Cats Mantu Ceremonies include: (1) Preparation Process Ceremony Cat Mantu, (2) Implementation Phase Ceremony Mantu Cats, (3) Final Stage Ceremony Cat Mantu. the implementation of the Cat Mantu Ceremony contains the values of socio-religious education which include: (1) Social Values or Solidarity, (2) Religion Value, (3) Cultural Preservation Value (Art).</em></p>
13
Seran, Yanuarius. "The Role of Christian and Islamic Leaders to Strengthen Local Wisdom in Atambua." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, no. 2 (April 9, 2022): 278–98. http://dx.doi.org/10.14421/esensia.v22i2.3246.
Abstract:
Local wisdom is an ancestral heritage that is closely related to the life value that is not only formed into religion but also culture and traditions. The purpose of this study is to describe the local wisdom among representative leaders of religions in Atambua which contribute to maintaining a harmonious life. Traditional leaders, government officials, and religious leaders continue to renew local wisdom to maintain and preserve local wisdom, even though it is eroding and fading due to the negative influence of globalization and modernity. This paper is qualitative research featuring data from both fieldwork investigation, hybrid interview, and literature review. The findings of this study show that; First, Atambua local wisdom contributes significantly to true harmony and brotherhood; Second, localwisdom complements and strengthens the noble values of the Bible and the Qur'an; Third, the government and the traditional religious leaders play a role in inviting all parties to preserve religious harmony and creating dialogue forums to revitalize the local wisdom in Atambua. This article is the first grounded research to introduce indigenous proverbs such as knuk ida fatik ida and nekaf mese ansaof mese in the context of interfaith dialogue to encourage true intimacy and fraternity of "thy brother, who proceeded from the same womb" in Atambua.
14
Decker, Wolfgang. "Some Aspects of Sport in Ritual and Religion in Ancient Egypt = Algunos aspectos del deporte en el ritual y en la religión en el antiguo Egipto." ARYS: Antigüedad, Religiones y Sociedades, no. 15 (November 5, 2018): 11. http://dx.doi.org/10.20318/arys.2017.3839.
Abstract:
Resumen: El ritual y la religión están conectados al deporte del Faraón. Durante el festival del jubileo, el rey que iba envejeciendo debía demostrar su aptitud en un ritual de carreta que también le daba nuevos poderes. En el Reino Nuevo, el Faraón es comparado con Montu, el dios de la guerra, cuando practica deporte, una calificación para asumir el título de gobernante. Inscrito en la estela de Amenofis II en la Esfinge, el texto egipcio más largo que describe el deporte, se menciona a los dioses Montu (en seis ocasiones), Amón (en cinco) y Atón (en tres), mientras que Astarté, Geb, Horus, Maat, Ra, Reshef y Seth sólo son mencionados una vez cada uno. Más aún, puede resultar sorprendente descubrir que el derecho a gobernar entre los dioses era disputado dos veces por medio de la competición deportiva, como es el caso en el relato mitológico titulado “El conflicto de Horus y Seth”.Abstract: Ritual and religion are connected to the sport of Pharaoh. During the jubilee festival, the ageing king had to demonstrate his fitness in a running ritual which also gave him new powers. In the New Kingdom, Pharaoh is compared with Month, the god of war, when practicing sport, a qualification for assuming the mantle of ruler. Enscribed on the Sphinx-stela of Amenophis II, the longest Egyptian text depicting sport, the gods Month (six times), Amun (five times) and Atum (three times) are mentioned, whereas Astarte, Geb, Horus, Maat, Ra, Reshef and Seth are only mentioned once each. Further, it may be surprising to discover that the right to rule among the gods was disputed twice by means of sporting competition, as is the case in the mythological story entitled “The Conflict of Horus and Seth”.Palabras clave: ritual, religión, deporte, Reino Nuevo, faraón, Egipto, dioses.Key words: ritual, religion, sport, New Kingdom, Pharaoh, Egypt, gods.
15
Parsons, Gerald. "'Unità nella diversità: Civil religion and the Palio of Siena." Italianist 17, no. 1 (June 1997): 176–203. http://dx.doi.org/10.1179/ita.1997.17.1.176.
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Fernández Zambudio, Josefa. "Roma en la poesía de Ida Vitale: lengua, literatura y civilización." Nova Tellus 38, no. 2 (August 1, 2020): 161–76. http://dx.doi.org/10.19130/iifl.nt.2020.38.2.0007.
Abstract:
In this paper we focus on significant examples of the dialogue between the uruguayan poet Ida Vitale and the Roman World. We explore her reception of Rome through Latin Language and Roman Literature, Religion, Society, History and Archaeology. These elements are linked to the search of an accurate expression. The lack of studies on Ida Vitale, especially on Classical tradition, and the contextualization in her Poetics justify our contribution itself.
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Miantari, Ni Luh, I. Wayan Mandra, and I. Nyoman Piartha. "UPACARA MELASTI DI DESA PAKRAMAN BUDENG KECAMATAN JEMBRANA KABUPATEN JEMBRANA (Perspektif Teologi Hindu)." Jurnal Penelitian Agama Hindu 2, no. 1 (May 28, 2018): 379. http://dx.doi.org/10.25078/jpah.v2i1.493.
Abstract:
<p><em>This study was done based on the writer’s interest on tradition of “Mundut Ida Bhatara Istri “ on “Melasti” ceremony in Budeng village, Jembrana District, Jembrana Regency.This tradition is the implementation of Hinduism framework that is tattwa, susila dan acara which is actualized through religion ceremony on Melasti ceremony. Tattwa Philosophy. “Mundut Ida Bhatara Istri” (Upholding Goddes) ceremony in Budeng village, Jembrana District, Jembrana Regency is one of the actualization of sradha (belief) and bhakti in sekala and niskala which is done one day before “tilem sasih kesanga” (death moon). This study was qualitative study. The findings on this study showed that: (1) the procession of Mundut Ida Bhatara Istri done on “Melasti” ceremony in Budeng village, Jembrana Regency was started by worshiping handled by the priest, praying together and continued by Mundut procession (Upholding Goddes). (2) The religion function of Mundut Ida Bhatara Istri done on “ Melasti” ceremony in Budeng village, Jembrana Regency was to increase sradha and bhakti to the Almighty God while the social function was to unite all the believers which then give certain influence to the woman’s duty on the society. (3) the meaning of Mundut Ida Bhatara Istri done on “Melasti” ceremony in Budeng village, Jembrana District, Jembrana Recency was as the actualization of bhakti (religious service) to the almighty god and the way keep the harmonious and balance between world and environment to reach the worl prosperous.</em></p>
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Tjhin, Suyadi, and Leonardo C. Dendeng. "The Evolution of Israel's Religion from Abraham to Pre-Exilic and Its Significance for Christians." Khazanah Theologia 4, no. 3 (December 29, 2022): 189–98. http://dx.doi.org/10.15575/kt.v4i3.12251.
Abstract:
This article examines the evolution of Israel's religion from the Abrahamic Pre-exilic (approx. 2100-586 BC). The main data of this research is a literature study with a qualitative methodology through an Integrative Critical Analysis (ICA) approach to achieving the aims or objectives of the research. The conclusion or research results obtained are that the evolution of Israel's religion occurred not only in an applicative manner but also substantively. The evolution of Israel's religion can be said to be inseparable from the population, natural, socio-political, marriage, or family factors, where religion is the ultimate concern for survival, aligning life with the universe (aligning one's self with the universe), appeasing the gods including Baal, Asherah, Molok, and others to get their favor (how to placate the deities and secure their favor) with the background of the principle that obedience can be a blessing and disobedience can be a curse. Its significance for Christians is that Israel's religion and Christianity have historical and theological links to deepen understanding of the Bible; as a mirror of faith and Christian life; and how Christians should practice their religion in a pluralist society and the midst of pluralism.
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Supradnyana, I. Gede. "Penunggang Kuda Putih Itu Adalah Ida Sang Hyang Yesus Kristus, Sang Awatara." Indonesian Journal of Theology 3, no. 1 (September 10, 2015): 61–76. http://dx.doi.org/10.46567/ijt.v3i1.65.
Abstract:
In this essay, I present an understanding of Jesus from the perspective of Balinese Christians in Central Sulawesi. As an example of a reader-response method, Revelation 19:11-21 has been historically read there in light of a Balinese worldview. Such readings meet with the Balinese interpretation of the white-horse rider (Jesus) as the awatara (avatar) that will come again to fight evil (adharma) and to establish righteousness (dharma) on earth. Insights to be culled from such work include increased awareness of our ecological plight, as well as heightened urgency to address both the moral decline of society and the contemporary phenomenon of indifference toward religion.
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Russell, Stanley H. "I.A. Dorner: A Centenary Appreciation." Expository Times 96, no. 3 (September 1985): 77–81. http://dx.doi.org/10.1177/001452468509600304.
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Fernández Zambudio, Josefa. "Roma en la poesía de Ida Vitale: lengua, literatura y civilización." Nova Tellus 38, no. 2 (August 2, 2020): 161–76. http://dx.doi.org/10.19130/iifl.nt.2020.38.2.852.
Abstract:
En este artículo analizamos ejemplos significativos del diálogo de la poesía de la uruguaya Ida Vitale con el mundo clásico, centrándonos en cuál es su recepción de Roma a través de referencias a la lengua latina, a la literatura, la religión, la sociedad, la historia y la arqueología. El uso de estos elementos se encuadra en su búsqueda de la expresión exacta. Justifican nuestra aportación la relativa carencia de estudios sobre Ida Vitale en general y, específicamente, en torno a la tradición del mundo clásico en su obra, así como la contextualización de nuestros hallazgos en su poética.
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D’Silva, Patrick J. "Deep Knowledge: Ways of Knowing in Sufism and Ifa, Two West African Intellectual Traditions. By Oludamini Ogunnaike." Journal of the American Academy of Religion 89, no. 4 (November 19, 2021): 1495–97. http://dx.doi.org/10.1093/jaarel/lfab084.
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Zainudin, Rozaimah, Nurul Shahnaz Mahdzan, Rosmawani Che Hashim, and Noor Adwa Sulaiman. "Islamic religiosity and Islamic financial asset holdings (IFAH)." Journal of Islamic Accounting and Business Research 10, no. 4 (July 8, 2019): 591–606. http://dx.doi.org/10.1108/jiabr-04-2016-0052.
Abstract:
Purpose This paper aims to examine the relationship between Islamic religiosity and Islamic financial asset holdings (IFAH) among Muslim individuals in Malaysia. Design/methodology/approach Data for this study were collected through a survey questionnaire, and a sample of 751 working Muslims in Kuala Lumpur was obtained. Islamic religiosity was measured via religiosity levels and religiosity dimensions. IFAH was measured as the fraction of Islamic financial assets held in a financial portfolio. A generalized linear model (GLM) was used to estimate the relationships. Findings The results show that religiosity level influences the IFAH. Devout Muslims held more Islamic financial assets than casual Muslims. All religiosity dimensions influenced IFAH, with faith having the greatest influence and virtues the least. Educational level strongly influenced IFAH. Research limitations/implications The sample consisted of working Muslims in Kuala Lumpur; hence, generalization cannot be made to all Malaysian Muslims. This study only focused on Islamic financial assets and did not consider other types of Islamic financial products, such as financing. Practical implications Efforts to encourage Muslims to opt for Islamic financial assets may be more effective if they begin from the core of religious education. Educating individuals on Islamic principles, including the values and concepts of Islamic finance, is important to encourage the Islamic banking industry to prosper among Muslims. Originality/value The paper provides an extension of current literature on spirituality and religion by incorporating a comprehensive measure of Islamic religiosity and its relationship with financial asset holdings.
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Wilson, Dorothy Clarke. "The Legacy of Ida S. Scudder." International Bulletin of Missionary Research 11, no. 1 (January 1987): 26–30. http://dx.doi.org/10.1177/239693938701100108.
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Svensson, Manfred. "Razón pública, razonabilidad y religión. Para la crítica de una tradición liberal." Ideas y Valores 65, no. 161 (August 8, 2016): 247. http://dx.doi.org/10.15446/ideasyvalores.v65n161.42079.
Abstract:
Se aborda la idea de razón pública, atendiendo en particular a su concomitante ideal de razonabilidad. Se expone la continuidad de esta noción desde John Locke a John Rawls, destacando su vínculo con la religiosidad doctrinalmente minimalista de la tradición erasmista. Se cuestiona que, dado tal vínculo, esta ida pueda servir de criterio para evaluar la presencia de otras voces religiosas en la vida pública.
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Bondar, Larisa. "On the Formation of the Exhibition “Religion and Atheism of Ancient Greece” in the Museum of the History of Religion and the Atheism of the USSR Academy of Sciences (According to Documents of SPbB ARAS)." Novaia i noveishaia istoriia, no. 6 (2021): 93. http://dx.doi.org/10.31857/s013038640017184-0.
Abstract:
The purpose of the publication is to describe the history of the creation of the exhibition “Religion of Ancient Greece” in 1954 at the Museum of the History of Religion and Atheism of the USSR Academy of Sciences. Documentary materials related to this case are stored in the museum fund at the St. Petersburg Branch of the Archive of the Russian Academy of Sciences (fund 221) and are being introduced into academic circulation for the first time. The author of the concept of the exhibition was an employee of the museum, a young antiquarian A.A. Neikhardt, who made efforts to replenish the museum with original exhibits and also contributed to the transfer to the museum of the finds of the Bosporan expedition from the Institute of the History of Material Culture of the USSR Academy of Sciences, thus being a “founding father” of the ancient archaeological collection of today's State Museum of the History of Religion. The figure behind the concept was the deputy director of the museum M.I. Shakhnovich. Two more St. Petersburg antiquarians were involved in the organization of the exhibition: S.I. Kovalev, the future Director of the Museum of the History of Religion and Atheism, and I.A. Shishova, a young specialist. The formation of expositions took place against the background of a certain ideological pressure when a researcher who wanted to engage in pure science had to subordinate his work to the ideological paradigm established by the state.
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Widiastuti, Kadek, and Heny Perbowosari. "Character Education Value in the Ngendar Tradition in Piodalan at Penataran Agung Temple." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (November 2, 2018): 239. http://dx.doi.org/10.25078/ijhsrs.v2i2.624.
Abstract:
<p>The ways to realize the generation which has a character can be apply in the social education through culture values, social ideology and religions, there are in <em>Ngendar’</em> traditions that was doing by the children’s in Banjar Sekarmukti, Pangsan Village, Petang District, Badung regency. The purpose of this research to analyze the character values from <em>Ngendar</em> tradition. The types of this research are qualitative which ethnographic approach is. These location of this research in Puseh Pungit temple in Penataran Agung areal, Banjar Sekarmukti, Pangsan Village. Researcher using purposive sampling technique to determine information, collecting the data’s using observation, interviews, literature studies and documentation. The descriptive qualitative technique’ that are use to data analyses. The result of this research to show; first is process of <em>Ngendar </em>as heritage that celebrated in six months as an expression about grateful to the God (Ida Sang Hyang Widi Wasa). The reasons why these traditions’ always celebrated by the children’s are affected from holiness, customs and cultures. Second, <em>Ngendar</em> on the naming the characters which is as understanding character children’s with their religion that are affected by two things, the naming about religion behavior with way reprimand and appreciation through their confidence <em>(Sradha)</em> and <em>Karma Phala Sradha. </em>Next function is to grow their awareness. There are awareness that growed on their souls is to practice <em>Ngendar</em> traditions’, as awareness conscience, have an empathy and love the kind. The third function is in <em>Ngendar </em>tradition was happened on the actualizations those appearance of the habits to doing kindness, actualizations appearances on their social activities and actualization attitude. The third result from the implication education character value were has in Ngendar tradition that do by the children’s is implication religious value, implication honest value, implication discipline value, implication awareness environment value and implication the responsibilities. </p>
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Ragozina, Sofya. "Does It Mean You’re Radical If You Have a Beard and Don’t Eat Baguettes? Review of: E.I. Filippova and J. Radwani, eds. 2017. Religii i radikalizm v postsekuliarnom mire [Religions and radicalism in the postsecular world]. Moscow: IEA RAN (in Russian). — 330 p." State Religion and Church 6, no. 1 (2019): 105–13. http://dx.doi.org/10.22394/2311-3448-2019-6-1-105-113.
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Suadnyana, Ida bagus Putu eka, and Krisna Sukma Yogiswari. "UPANISAD PERSPEKTIF PENDIDIKAN MODERN." Jurnal PASUPATI 6, no. 2 (December 31, 2019): 88. http://dx.doi.org/10.37428/pspt.v6i2.136.
Abstract:
Book of the Upanishads is a book that can guide students to improve Sradha and Bhakti presented to Ida Sang Hyang Wasa Widhi. Upanishad is taken from the word "Upa" (near), "Ni" (Under), "Sad" (sit), so Upanishads means sitting under nearby. A group of students sitting near the teacher to learn the teachings of the Upanishads, reviewing the most essential issues and convey to students near them. This Upanishad it is a philosophical review of the Vedas, because every part of the review by the Upanishads Vedas, Upanishads thus derived contents and refer to the Vedas. education antiquity held in pesraman-pesraman or solitary place away from the crowds unlike now where the different methods and systems already using the system class. Along with the development of science and technology education pattern began to develop it, but it would be nice if such technological progress offset by an increase in human resources to the development of technology is not abused and still refers to the teachings of the religion, so it is important for the teacher to inculcate patterns of previous education contained in the Upanishads directed to students so that lessons and more easily understood by students. It is also important for a teacher to instill confidence in the Lord to the students, because the trust and of understanding the existence of Ida Sang Hyang Widi Wasa will give rise to positive thinking finally able to be applied by the students into a concrete action in accordance with the rules of religion.
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Sari, Puspa, Dewi Marhaeni Diah Herawati, Meita Dhamayanti, and Dany Hilmanto. "Fundamental Aspects of the Development of a Model of an Integrated Health Care System for the Prevention of Iron Deficiency Anemia among Adolescent Girls: A Qualitative Study." International Journal of Environmental Research and Public Health 19, no. 21 (October 24, 2022): 13811. http://dx.doi.org/10.3390/ijerph192113811.
Abstract:
Iron deficiency anemia (IDA) in adolescent girls is a problem that has not been resolved. This study aimed to explore the critical aspects of an integrated health care system model for preventing IDA in adolescent girls in a rural area of Indonesia. This qualitative research employed a grounded theory approach in order to build a substantive theory. This study used in-depth interviews with adolescents, parents, teachers, health workers, and persons in charge of adolescent programs at the health office, education office, and ministry of religion. Purposive sampling was performed until data saturation was achieved. Codes, categories, and themes were generated through thematic data analysis to develop a substantive theory. Data analysis was performed using MAXQDA 2022 software. A total of 41 people participated in this study. This investigation generated twenty-two categories and seven themes. These themes relate to policymaker commitments, stakeholder governance, quality, adolescents’ lifestyles, adolescents’ self-factors, adolescents’ access to health services, and social support. The themes identified become fundamental aspects of the integrated health care system model for preventing IDA in adolescent girls. The model of the integrated health care system consists of several essential points, which include awareness and efforts from policymakers and adolescent girls, supported by parents, teachers, and the community.
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Gallardo Saborido, Emilio J. "Narrativas de ida y vuelta: flamenco, tauromaquia, literatura y diálogos transatlánticos." Cultura, Lenguaje y Representación 24 (November 2, 2020): 75–88. http://dx.doi.org/10.6035/clr.2020.24.4.
Abstract:
Esta contribución se acerca a las relaciones entre narrativa y flamenco en sendas novelas escritas por autores latinoamericanos en el primer tercio del siglo XX (Santa, 1903, del mexicano Federico Gamboa, y El embrujo de Sevilla, 1922, del uruguayo Carlos Reyles). De este modo, se atiende al uso del flamenco como marcador de la identidad andaluza y como recurso propiciador del diálogo transatlántico entre España y América Latina. Específicamente, en el caso de Gamboa se prioriza la reflexión sobre las relaciones entre masculinidad andaluza y flamenco; mientras que en el de Reyles se profundiza en las conexiones entre flamenco y religión. En fin, ambos textos se insertan y dialogan con una dilatada tradición literaria que recurre a Andalucía como cornucopia creativa, como acicate de la imaginación, al tiempo que patentizan el contemporáneo trasiego cultural entre España y América Latina, que ha tenido como puente de unión el flamenco y los flamencos.
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Starodubets, Svetlana N. "Categorical realization of conceptually significant meaning in I.A. Ilyin’s discourse." Philological Sciences. Scientific Essays of Higher Education, no. 4 (July 2022): 65–73. http://dx.doi.org/10.20339/phs.4-22.065.
Abstract:
The paper discusses the specifics of the synthetic discourse of works by I.A. Ilyin, which connects the features of philosophical, religious and aesthetic discourses. The method of linguity literal interpretation, aimed at justifying the characteristics of the functioning of language units in the discourse of the individual, is established by the originality of the interaction of philosophical, religious, political and aesthetic plans of the content in the word and text. Three options for the interaction of discourses are described: philosophical plus political, plus religious, plus aesthetic; philosophical plus religious, plus aesthetic, philosophical plus aesthetic. It is determined that in the discourse of I.A. Ilyin structural and semantic synthesis of word and text conditions implemented by the categories of personality, events, temporality, space and evaluation, asked by the philosophical mental vector, due to the interaction on the field of discourse of philosophical and religious, philosophical and aesthetic, philosophical and political conditions of content. Conceptually significant meaning is decoded by establishing the explicit and implicit methods of representation of the semantics of the word, micro and macrocontext, deterministic cohesion of the personal discourse. The proposed interpretation of the synthetic type discourse determines the discourse of the works of I.A. Ilyin as a specific communicative space, outlined by the following coordinate system: Actually thinking (philosophy), an active public position (polytick), the purpose of “seeing in the whole of God” (religion), “Justice in the subject / subject” (aesthetics).
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Ozzano, Luca, and Sara Fenoglio. "Conceptions of Power and Role of Religion in Community Organising." Religions 13, no. 9 (September 8, 2022): 837. http://dx.doi.org/10.3390/rel13090837.
Abstract:
Community organising, an approach aiming at building local leadership and empowering local communities, has become increasingly popular in the last few decades because of the crisis of more traditional practises of civil society building and political action. In this paper, the authors first describe the main tenets of this approach, formalised between the 1930s and the 1940s in Chicago by Saul Alinsky, and its history and evolution to the present day. The following paragraphs describe the role played by religious values and religious communities, often representing key institutions in rundown social and urban contexts, in this approach. In the last paragraph, the authors finally discuss the conception of power implied in the version of community organising proposed by the Industrial Areas Foundation (an organisation created by Alinsky) and its affiliates, and the role of religion in it. With this work, the authors argue that the relational and bottom-up idea of power proposed by the IAF and its affiliates, although often focused on the development of a local power base able to place political pressure on the authorities from below and even economic boycott campaigns, has increasingly also relied on soft power after Alinsky’s death, especially because of the development of the ‘relational’ side of community organising, a process where the involvement of religious congregations (with the weight of their moral authority) has played a major role.
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Ball, James B. "A Second Look at the Industrial Areas Foundation: Lessons for Catholic Social Thought and Ministry." Horizons 35, no. 2 (2008): 271–77. http://dx.doi.org/10.1017/s036096690000548x.
Abstract:
ABSTRACTThis article revives consideration of the Industrial Areas Foundation (IAF), a network of Alinsky-style community organizing institutions supported by the Catholic Church, as an object of theological and ethical reflection. After describing the IAF and its organizing practices, it advances two claims. First, the IAF offers Catholic social teaching a concept of power that can sharpen its understanding of social change. Second, the IAF offers a promising model of parish social ministry. Specifically, it offers a pedagogy and praxis of political agency that enhances the parish's ability to live out its calling to be the church, and to be a mediating institution of public life. Such a model integrates evangelical impulses into the “public church” framework for conceiving Christianity's relationship to civil society.
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Suta, I. Made. "Fungsi dan Makna Lingga dalam Ajaran Agama Hindu." Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya 13, no. 2 (January 14, 2019): 88. http://dx.doi.org/10.25078/wd.v13i2.680.
Abstract:
Hinduism is a religion that has given birth to a very complex culture in the field of astronomy, agricultural science, philosophy and other sciences. Likewise from this culture gave birth to worship facilities in the form of ancient relics, one of which was Lingga. Lingga is a symbol of fertility offered by the Indus valley civilization which is mainly associated with Shiva worship. Lingga can mean the manifestation of Lord Shiva which is described as Phalus which is usually placed above Yoni who describes men and women (Lingga-Yoni). The problem examined in this paper is how the function and meaning of Linga according to Hinduism in Indonesia. To answer these problems, data collection methods are used; literature studies, documents and observations and assisted with Religion and Symbol theory. Based on data data, it can be seen that the Lingga function is a religious function, namely strengthening, stabilizing Srddha Bhakti Hindus, then the function of fertility is by worshiping Lord Shiva through the media Lingga to invoke fertility on agriculture. Besides that, through worship Lingga has religious significance and symbolic meaning because Lingga is viewed from the religion as a symbol of worship before Lord Shiva. Lingga is believed to have magical powers so that Hindus draw closer to the presence of Ida Sang Hyang Widhi through the Lingga worship media in religious ceremonies such as piodalan in the Kahyangan Tiga / Jagat Temple. Symbolic meaning is Lingga as the symbol of Purusa (Akasa) and earth (Yoni) symbol of Pradana
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Dunianti, Ni Kadek, Ni Wayan Sumertini, and Ida Ayu Putu Bintang. "TRADISI TAJEN DON JARAK DI PURA ALAS ARUM DESA PAKRAMAN BANGAH DESA BATURITI KECAMATAN BATURITI KABUPATEN TABANAN (Kajian Teologi Hindu)." Jurnal Penelitian Agama Hindu 2, no. 1 (May 28, 2018): 359. http://dx.doi.org/10.25078/jpah.v2i1.491.
Abstract:
<p><em>Hindus always hold the teachings of Tri Hita Karana are three sources that bring happiness, the human relationship with Ida Sang Hyang Widhi Wasa called Parhyangan, human relations with humans called Pawongan and human relationships with the surrounding nature called Palemahan. The tradition of Tajen Don Distance is one form of implementation as a form of Sraddha and Bhakti Niskala to mensejaterahkan nature of the influence of Bhuta Kala. This tradition was done at the time of Wrespati Umanis Pagerwesi, which begins with ceremony of ceremony at Pura Alas Arum then continued with nedunin Ida Batara in Pura-Pura in Desa Pakraman Bangah. </em><em></em><em></em></p><p><em>The results obtained are as follows: (1) The procession of Tajen Don Distance Tradition at Pura Alas Arum, beginning with the matur piuning, nedunin Ida Batara, the implementation of the novelty and Tradition of Tajen Dont distance is exerted to memishnakan nature and environment of Desa Pakraman Bangah. (2) The Tradition of Tajen Don Distance is the Religion function to increase Sraddha and Bhakti to God, Social function to strengthen the relationship between Krama Desa and Culture function in order to preserve this tradition. (3) The meaning of traditional Theology of Tajen Don Distance is as a tribute to God, in this research that is Uma Goddess and Bhuta Kala.</em></p><pre><em> </em></pre>
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Lindøe, Siri Hempel. "Olaf Aagedal, Pål Ketil Botvar, Ida Marie Høeg (red.): Den offentlige sorgen. Markeringer, ritualer og religion etter 22. juli." Norsk medietidsskrift 21, no. 02 (June 12, 2014): 176–78. http://dx.doi.org/10.18261/issn0805-9535-2014-02-10.
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Sugiarta, I. Putu. "Religiusitas Magis Pura Taman Sari Desa Adat Sandakan Kecamatan Petang Kabupaten Badung." Metta : Jurnal Ilmu Multidisiplin 2, no. 2 (August 31, 2022): 67–80. http://dx.doi.org/10.37329/metta.v2i2.1814.
Abstract:
Religion is a concept of religious order between human and God. A religious attitude, of course, based on the scriptures, which always obeys what He commands and stays away from all the prohibitions. One form of religious attitude is seen in the worship of God Almighty. Hinduism as one of the religions in Indonesia, of course, has its own way of worshiping Ida Sang Hyang Widhi / God with what is contained in the teachings of the Hindu holy book, the Vedas. One of the holy places in Hinduism is the Pura. Based on the type of temple, there is what is called the Dang Khayangan Temple, which is a temple made to worship the greatness of God and to commemorate the services of holy people who have spread the teachings of Hinduism. Taman Sari Temple is one of the Dang Khayangan Temples located in Sandakan Traditional Village, Sulangai Village, Petang District, Badung Regency which is a temple that is trusted by the surrounding community as a holy place to worship God and a place to ask for success in studying. The purpose of this research in general is to provide information to the public in order to know about the magical religiosity of Taman Sari Temple in the Sandakan Traditional Village. In addition, this research also aims to contribute knowledge and insight, especially in science related to the magical religiosity of temples. The method used in this research is qualitative research. Sources of data used are primary data, namely conducting direct interviews with informants who know and secondary data, namely related library sources, techniques for determining informants using snowball sampling, and data collection techniques using observation, interviews and documentation. The result of this research is that the magical religiosity of Taman Sari Temple is used as a place to ask for fluency in studying and helping find a mate and is used as a series of pawiwahan ceremonies for the local community. Taman Sari Temple also has functions, namely 1) social function, Taman Sari Temple is used as a place for social interaction such as during piodalan ceremonies, meetings and other dialogues. 2) aesthetic function, Taman Sari Temple is a manifestation of the creativity of the local community such as the architecture of the temple building, reringgitan on banten, sacred chanting, to dance and percussion. In addition to its function, Taman Sari Temple also has a theological meaning, namely worship of God Almighty who manifests as Lord Shiva with the identity of Ida Nak Lingsir at Taman Sari Temple. So knowing and understanding magical religiosity can increase the attitude of trust and belief in God.
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Razdyakonov, Vladislav S. "MARTIAN THEME IN RUSSIAN MODERN SPIRITUALISM MOVEMENT IN THE LATE 19TH - EARLY 20TH CENTURIES." Folklore: structure, typology, semiotics 5, no. 3 (2022): 63–79. http://dx.doi.org/10.28995/2658-5294-2022-5-3-63-79.
Abstract:
The paper investigates spiritualistic perception of Mars by Russian spiritualists in the late nineteenth and early twentieth centuries. It determines historical and cultural specificity of spiritualist attitude to Mars and its Russian background enrooted in the orthodox tradition. The paper overviews popular scientific concepts, which made probable the existence of a highly developed civilization on Mars; it indicates the authoritative spiritual works, which influenced the interest of Russian spiritualists to cosmological problems; it reveals spiritualistic interpretation of spirit messages about the existence of a highly developed civilization on Mars; it considers the cosmological Martian theme in the works of Russian spiritualist I.A. Karyshev. The author argues that the interest in Mars should be explained by the similar nature of epistemological problems encountered by both spiritualists and astronomers. Elusiveness of natural phenomena in positivistic age was the reason that secured Mars a certain place in popular scientific, artistic and spiritualist literature. Аlthough the fideistic view was common among spiritualists, the author claims, that some of them argued for the need to demythologize the spirit messages. I.A. Karyshev’s cosmological system is of interest to the historian of religion as an example of spiritualist construction of Russian planetary utopia and can rightfully take its place in the history of Russian utopian literature.
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Gewurtz, Margo. "China's American Daughter. Ida Pruitt (1888-1985)." Social Sciences and Missions 23, no. 1 (2010): 151–52. http://dx.doi.org/10.1163/187489410x488585.
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Laksmi Umaningrum, Ida Ayu. "PEMUJAAN IDA BHATARA RATU GEDE DI PURA JATI DESA PAKRAMAN KERANJANGAN DESA MANUKAYA KECAMATAN TAMPAKSIRING." Jurnal Penelitian Agama Hindu 1, no. 1 (May 25, 2017): 57. http://dx.doi.org/10.25078/jpah.v1i1.132.
Abstract:
<p><em>Pura Jati, located in Pakraman Keranjangan Village, Manukaya Village, Tampaksiring District, Gianyar Regency has a belief in the form of a barong that is maparab Ida Bhatara Ratu Gede which is believed to be a form of manifestation of Ida Sang Hyang Widhi Wasa. Where Ida Bhatara Ratu Gede is worshiped at Pura Jati Desa Pakraman The extension is in its manifestation has some uniqueness on the part of his body which is slightly different from barong ket ket / ketet other. As well as in worship is believed to have several functions for the welfare of society. <br />This research uses the type of qualitative approach, research approach used is the philosophical approach of the divinity is brahma jnana. Types of data used are qualitative data, data sources are primary data and secondary data. The instrument of this research is the researchers themselves who are supported by the tools in the interviews such as cameras and voice recorders. Determination technique of informant use purposive sampling technique with technique of non random sampling. Data collection techniques in this study was conducted through observation techniques conducted in the field, derived from interviews conducted with the informants, and supported by documentation techniques all presented in the presentation of data analysis. <br />The results of the research that has been done, namely the form and worship of Ida Bhatara Ratu Gede, where the worship is done starting every five days at pliwon kliwon, on piodalan he held every six months that is on saniscara kliwon wuku krulut, On Galungan Day during 45 days until the day of his piodalan on tump krulut. The function of Ida Bhatara Ratu Gede worship here is as a function of treatment where the media used in the form of oil and tirtha. The function of rwa bhineda is where in his worship there is a rangda that accompanies him in each staging candidate. A protection function, which is niskala he is believed to always protect his people from harm. The function of surrender, where everyone who has resigned to the suffering of his illness surrender his fate completely to Ida Bhatara queen Gede.serta in worship has philosophical values, religion, divinity and social values for the life of society. </em></p>
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Kravec, K. "ON THE QUESTION OF THE RELATIONSHIP BETWEEN LAW AND MORALITY IN THE PHILOSOPHY OF I.A. ILYIN." Scientific Notes of V. I. Vernadsky Crimean Federal University. Juridical science 7, no. 4 (February 20, 2023): 37–42. http://dx.doi.org/10.29039/2413-1733-2021-7-4-37-42.
Abstract:
The article analyzes the views of the famous Russian jurist and philosopher Ivan Alexandrovich Ilyin (1883-1954) on the problem of the correlation of norms (religion, morality and law) in social regulation. The scientist called religious norms, norms of morality and law social, designed to regulate people’s behavior. They were allocated criteria for their comparison: by the subject of rulemaking (authority); by the process of creation; the sphere of regulation; forms of expression and mechanisms of support. Comparing the norms of law and morality, the scientist came to the conclusion that legal norms are established by an external authority — the state power; moral norms — by the internal voice of conscience; the process of rulemaking is significantly different (in law it is externally strictly regulated); the object of regulation is different (in law — all members of the state union, regardless of their consent; in the moral sphere — persons who voluntarily recognized the voice of conscience). The legal and moral motivation of behavior is different (moral behavior is determined solely by internal moral urges, in law — only the external nature of actions without internal motivation plays an important role). The law and morality also differ in the ways of ensuring. Compliance with the norms of law is based on external coercion by the state authorities, and — moral norms — on internal sanctions (guilt, pangs of conscience).
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Ni Nyoman Kertiasih. "GAGURITAN DANGHYANG NIRARTHA KAJIAN NILAI-NILAI SOSIAL-RELIGIUS." KULTURISTIK: Jurnal Bahasa dan Budaya 5, no. 1 (January 5, 2021): 71–80. http://dx.doi.org/10.22225/kulturistik.5.1.2785.
Abstract:
This paper is a study about a literary work, Gaguritan Danghyang Nirartha (GDN), which is taken up from the book Sedjarah Danghyang Nirartha, wrote by Ida Bagus Putu Bek, printed by Pustaka Balimas (1961). This literary work is written in Balinese, in the form of a song (tembang). GDN told about a historical event of Danghyang Nirartha, who well known as a spiritualist in the Hindu religion. In about of his historical event, it told particularly when he was in Bali, where he had well come in the society. He met with Bendesa Mas in Mas village, and there Danghyang Nirartha purified two persons who became bhagawan (holy man), namely: I Bendesa Mas and Kiyayi Dauh Panulisan. And then he invited by the King to come to Gelgel palace, met the King of Gelgel. There Danghyang Nirartha got big honor from the King and appointed as a priest (bhagawanta) of the Kingdom. The purpose of this paper is to examine the literary work GDN, by looking at values: social-religious values, sociological, and moral values. In the sense of the theoretical approach, the content analysis model is used in this study, which is taken from Suwardi Endraswara (2003). As a result, in this study can be found some values: Hindu religion values, sociological values, and moral etic values, which are very useful to become better in the living of the society.
Keywords: Bendesa Mas; Danghyang Nirartha; Waturenggong
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Łukaszewicz, Justyna. "L’image de la Sardaigne dans les premières traductions du roman « Canne al vento » de Grazia Deledda en français et polonais." Romanica Wratislaviensia 69 (November 29, 2022): 143–54. http://dx.doi.org/10.19195/0557-2665.69.12.
Abstract:
The article deals with the first translations of Grazia Deledda’s novel Canne al vento (1913) into French and Polish (Des roseaux sous le vent, 1919; Trzcina na wietrze, 1934). They are compared with the original in order to examine the procedures by which the image of Sardinia inscribed in the original work was rendered or distorted. The culture-specific items taken into consideration represent several cultural fields (religion and beliefs, constructions, rural spaces, gastronomy, games, legendary creatures). The peritexts were also considered in order to observe to what extent they participate in the (re)creation of the image of Sardinia. The analysis shows that the French translation (by Marc Hélys) offers more contact with the different aspects of Sardinian culture than the Polish one (by Ida Ratinowowa). It is therefore the former that better fulfils the programme of “telling Sardinia to the world,” conceived by the Italian writer.
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Pertiwi, Natasya, I. Ketut Darmana, and I. Ketut Kaler. "Tradisi Makawas Pada Kehidupan Sosiokultural Masyarakat Bali Mula." Humanis 24, no. 4 (November 23, 2020): 448. http://dx.doi.org/10.24843/jh.2020.v24.i04.p14.
Abstract:
The community in Sekardadi Village, sub-district Kintamani, district Bangli are the community of Bali Mula which has a variety of activities in a Hindu background which is manifested through religious ceremonies. Religious activitiy that contain traditional values ??expressed through a tradition are makawas. Makawas tradition is one of a series that has important elements in religious ceremonies that are routinely carried out by the Sekardadi village community. The research aims at finding out: (a) how the implementation and mechanism of the makawas tradition in the socio cultural life community of Bali Mula and (b) how the function of the Makawas tradition in the socio cultural life community of Bali Mula in Sekardadi Village. The results showed that makawas tradition was routinely carried out by the Sekardadi village community based on the belief of a mitohistorical in the form of gratitude and blessing. The implementation of makawas tradition starts from preparing all the ceremonial and kawas needs. Then after all the means ceremonial have been prepared, Jero Kubayan began to provide kawas and banten to Ida Sang Hyang Widhi Wasa. Further Pepare distributed the kawas to Pradulu Ulu Apad and krama pengarep. The meaning of religion from makawas tradition is manifestation of the relationship between Ida Sang Hyang Widhi Wasa stated in one of the Tri Hita Karana elements in the form of Prahyangan which means the relationship between humans and God and as a mean for people’s life that is to form a solidarity relationship.
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Zakirov, Almaz Ildarovich, Rinat Ferganovich Bekmetov, Ilsever Rami, and Ildar Shaikhenurovich Yunusov. "Literature and ideology." Laplage em Revista 6, Extra-B (December 24, 2020): 100–105. http://dx.doi.org/10.24115/s2446-622020206extra-b598p.100-105.
Abstract:
The article examines the evolution of the perception of the image of Andrei Stolz, the hero of the novel by I.A. Goncharov's "Oblomov", in various ideological discourses of Russia and the West from the moment of the publication of the work to the present time. The figure of Andrei Stolz in various research practices evolves into a kind of mythologeme and ideologeme that helps explain many trends in modern life. This dynamics in the assessment of the hero is characterized by a vector of movement from complete rejection of Andrei Stolz (a non-Russian character of the novel, "alien", because he is German by ethnicity and Lutheran by religion, despite the fact that his mother is Russian) to instructions the fact that this particular hero is one of the most demanded personalities - not just carriers of the author's conceptual ideas, who believed that the "crossing" of Russian soulfulness and German practicality should create the "correct" type of human nature in Russia, but also exponents new era.
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Zakirov, Almaz Ildarovich, Rinat Ferganovich Bekmetov, Ilsever Rami, and Ildar Shaikhenurovich Yunusov. "Literature and ideology." Laplage em Revista 6, Extra-B (December 24, 2020): 100–105. http://dx.doi.org/10.24115/s2446-622020206extra-b598p.94-99.
Abstract:
The article examines the evolution of the perception of the image of Andrei Stolz, the hero of the novel by I.A. Goncharov's "Oblomov", in various ideological discourses of Russia and the West from the moment of the publication of the work to the present time. The figure of Andrei Stolz in various research practices evolves into a kind of mythologeme and ideologeme that helps explain many trends in modern life. This dynamics in the assessment of the hero is characterized by a vector of movement from complete rejection of Andrei Stolz (a non-Russian character of the novel, "alien", because he is German by ethnicity and Lutheran by religion, despite the fact that his mother is Russian) to instructions the fact that this particular hero is one of the most demanded personalities - not just carriers of the author's conceptual ideas, who believed that the "crossing" of Russian soulfulness and German practicality should create the "correct" type of human nature in Russia, but also exponents new era.
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Pimentel, Guilherme Vieira, Wendel Marlon Nascimento Costa, Willian José Gomes de Souza, Inara Alves Martins, and Silvino Guimarães Moreira. "Seletividade do herbicida tembotrione em genótipos de cana-de-açúcar no sistema de mudas pré-brotadas." Agrarian 14, no. 52 (July 21, 2021): 166–75. http://dx.doi.org/10.30612/agrarian.v14i52.11344.
Abstract:
A aplicação de herbicidas em pós-plantio das mudas pré-brotadas de cana-de-açúcar se destaca no controle de plantas daninhas na cultura, com eficácia na erradicação dessas em curto período. Contudo, efeitos de fitotoxicidade aos herbicidas podem ocorrer, a depender da variedade de cana-de-açúcar, época de aplicação e doses dos produtos. Assim, há a necessidade de pesquisas visando identificar novos ingredientes ativos eficientes no controle de plantas daninhas e que apresentem seletividade para a cultura da cana-de-açúcar. Objetivou-se, com o presente trabalho, avaliar a seletividade do herbicida tembotrione sobre genótipos de cana-de-açúcar em doses e épocas de aplicação no sistema de mudas pré-brotadas. O experimento foi dividido em duas etapas: Na primeira etapa, avaliou-se o efeito de doses do herbicida tembotrione + óleo mineral (0; 50,4; 75,6; 100,8; e 126 g i.a. ha-1 + 108 g i.a. ha-1, respectivamente), sobre épocas de aplicação; 0, 20 e 40 dias após o transplantio. Na segunda etapa, avaliou-se a aplicação de 75,6 g i.a. ha-1 do herbicida tembotrione + 108 g i.a. ha-1 de óleo mineral, sobre quatro genótipos de cana-de-açúcar: RB966928, RB855156, RB93509 e IACSP95-5000. Durante a condução das duas etapas, foram realizadas avaliações de fitotoxicidade aos 7, 14, 21 e 28 dias após aplicação e ao final determinou-se o número de perfilhos, massa fresca e massa seca da parte aérea. Verificou-se que o herbicida tembotrione, quando aplicado em doses menores e em períodos iniciais da cultura em pós-emergência, apresenta seletividade para as variedades RB867515, RB966928, RB855156, e RB93509, contudo, proporciona decréscimo no acúmulo de massa seca da parte aérea sobre a variedade IACSP95-5000.
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Nilawati, I. Gusti Ayu. "PENDIDIKAN ETIKA HINDU PADA TEKS AGASTYA PARWA DALAM KEHIDUPAN MODERN." WIDYANATYA 1, no. 1 (February 14, 2019): 36–50. http://dx.doi.org/10.32795/widyanatya.v1i1.269.
Abstract:
ABSTRAK
Agama Hindu memiliki tiga kerangka dasar yaitu tattwa, etika dan upacara. Ketiganya tidak berdiri sendiri, tetapi suatu kesatuan yang dilaksanakan oleh umat Hindu. Jika hanya filsafat agama yang diketahui tanpa melaksanakan ajaran-ajaran susila dan upacara, tidaklah sempurna. Dalam melaksanakan yadnya umat Hindu tidak dapat lepas dari tiga kerangka dasar tersebut. Yadnya yang berarti memuja, menghormati,berkorban tulus iklas, mengabdi, berbuat baik berupa apa yang dimiliki demi kesejahteraan dan kesempurnaan hidup bersama dan kemahamuliaan Ida Sang Hyang Widhi Wasa. Dengan melaksanakan yadnya, umat Hindu di Bali percaya dapat mendekatkan diri dengan Ida Sang Hyang Widhi Wasa sebagai kepercayaan skala-niskala dan juga adanya hutang yaitu Rna. Ada tiga jenis hutang yaitu dewa rna yaitu hutang hidup kepada Ida Sang Hyang Widhi Wasa, pitra rna yaitu hutang jasa kepada leluhur dan rsi rna yaitu hutang suci kepada rsi. Dengan adanya rasa berhutang itulah sudah sewajarnya hutang tersebut dibayar, diwujudkan kedalam upacara yadnya.
Dengan melaksanakan yadnya dapat menghubungkan diri dengan Ida Sang Hyang Widhi Wasa. Melalui sarana-sarana inilah dapat tertanam rasa terimakasih kehadapan Ida Sang Hyang Widhi Wasa. Upacara Aci Penaung Bayu termasuk dalam upacara Dewa Yadnya khususnya pemujaan kepada Tuhan Yang Maha Esa dalam manifestasi beliau sebagai Dewa Wisnu, Dewa pemelihara alam semesta beserta segala isinya. Penelitian ini dilaksanakan untuk menjawab permasalahan: (1) bagaimana proses pelaksanaan upacara aci penaung bayu?, (2) apakah fungsi upacara aci penaung bayu?, (3) nilai-nilai pendidikan apa saja yang terkandung dalam upacara aci penaung bayu?. Teori yang digunakan untuk memecahkan masalah penelitian ini adalah teori fungsional struktural , teori religi, dan teori nilai.
Penelitian ini berbentuk rancangan kualitatif denga pendekatan fenomologis. Data dikumpulkan dengan menggunakan teknik observasi, tknik wawancara, teknik kepustakaan, dan teknik dokumentasi. Setenah data terkumpul, data dianalisis dengan pengecekan keabsahan data.
Berdasarkan analisis tersebut, diperoleh simpulan sebagai hasil penelitian, sebagai berikut: (1) proses pelaksanaan upacara aci penaung bayu dimulai dengan upacara nedunang Ida Bhatara dari tempat penyimpanan (penataran agung), setelah itu puncak upacara aci penaung bayu, dan terakhir upacara nyineb Ida Bhatara (disimpan ke tempat penyimpanan kembali) (2) Fungsi dari pelaksanaan upacara Aci Penaung Bayu ini adalah fungsi religius, fungsi integrasi sosial, fungsi memberi tenaga. (3) Nilai-nilai pendidikan agama Hindu yang terkandung dalam upacara Aci Penaung Bayu adalah nilai pendidikan Tri Hita Karana.
ABSTRACT
Hinduism has three basic frameworks, namely tattwa, ethics and ceremonies. All three do not stand alone, but a unity carried out by Hindus. If only the philosophy of religion is known without carrying out moral teachings and ceremonies, it is not perfect. In implementing the yadnya Hindus cannot escape the three basic frameworks. Yadnya which means worshiping, respecting, sacrificing sincerely, serving, doing good in the form of what is owned for the welfare and perfection of living together and the glory of Ida Sang Hyang Widhi Wasa. By implementing yadnya, Hindus in Bali believe that they can get closer to Ida Sang Hyang Widhi Wasa as a belief in scales and also the existence of debt, namely Rna. There are three types of debts, namely the God of Rna, namely the debt of life to Ida Sang Hyang Widhi Wasa, the pitra rna, which is service debt to the ancestors and the rna, namely the sacred debt to rsi. With this feeling of debt, it is only natural that the debt be paid, manifested in the yad ceremony.
By implementing yad it can connect itself with Ida Sang Hyang Widhi Wasa. Through these facilities can be embedded a sense of gratitude to Ida Sang Hyang Widhi Wasa. The ceremony of Aci Penaung Bayu is included in the ceremony of Dewa Yadnya, especially the worship of the Almighty God in his manifestation as Lord Vishnu, the god who cares for the universe and all its contents. This research was conducted to answer the following problems: (1) how is the process of carrying out the ceremony of acu pening bayu ?, (2) what is the function of the ceremony of acu pening bayu ?, (3) what educational values are contained in the aci penung bayu ceremony ?. The theories used to solve this research problem are structural functional theory, religious theory, and value theory.
This research is in the form of a qualitative design with a phenomological approach. Data was collected using observation techniques, interview techniques, library techniques, and documentation techniques. After the data is collected, the data is analyzed by checking the validity of the data.
Based on the analysis, conclusions were obtained as a result of the study, as follows: (1) the process of carrying out the aci penung bayu ceremony began with the nedunang ceremony of Ida Bhatara from the storage area (penataran agung), after which the ceremony of aci penung bayu, and finally the nyineb ceremony Ida Bhatara (stored to return storage) (2) Function of carrying out the Bayu Aci Penaung ceremony is a religious function, social integration function, energizing function. (3) The values of Hinduism education contained in the ceremony of Aci Penaung Bayu are the educational value of Tri Hita Karana.
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Wulandari, Komang, and I. Ketut Sudarsana. "EKSISTENSI PURA RATU GEDE EMPU JAGAT D DESA SANGKARAGUNG KECAMATAN JEMBRANA KABUPATEN JEMBRANA." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 252. http://dx.doi.org/10.25078/jpah.v1i2.246.
Abstract:
<p><em>Pura Ratu Gede Empu Jagat is one of the Pura Fungsional located in the village of Pakraman Sangkaragung, because in its function as a place / media nunas Taksu so that the artist or pekandel tied with the temple. Inside there pelinggih often referred to the community as Umah Barong, inside there is Barong/ tapakan sacred by the local community.This study aims to determine the existence of the temple of Queen Gede Empu Jagat, knowing the function of Pura Ratu Gede Empu Jagat, knowing the implications of the temple to the belief of Hindus in Pura Ratu Gede Empu Jagat. The theory used in analyzing the problem is the theory of symbols of Structural Functional Theory, Religious Theory.The method used by the author is the method of data collection, which includes: observation, interview, literature study and documentation. The results of this study show the establishment of Pura Ratu Gede Empu Jagat is because people believe in the power of Barong Ratu Gede Empu Jagat, evidenced from every society begging something always gets smooth. The function of Pura Ratu Gede Empu Jagat as a place to connect myself to Ida Sang Hyang Widhi Wasa, As a place to request taksu art for the performers of art, as a place for interaction between people from ngayah activities carried out. The implications of the existence of Pura Ratu Gede Empu Jagat in Pakraman Sangkaragung Village are: 1) Can improve the sense of devotion of the people towards Ida Sang Hyang Widhi, 2) Increase the sanctity of Desa and krama Desa Pakraman Sangkaragung, 3) Increase the knowledge and appreciation of the people to the teachings of Hindu religion, 4) Improving and preserving artistry in Desa Pakraman Sangkaragung.</em></p>