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Journal articles on the topic 'Religion-Eastern - General'
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Barnes, R. H., and David Hicks. "Kinship and Religion in Eastern Indonesia." Man 26, no. 3 (September 1991): 571. http://dx.doi.org/10.2307/2803905.
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Aripova Solizhonovna, Zulfiyakhon. "RELATIONSHIP BETWEEN NATIONAL AND GENERAL VALUES IN HUMAN VIRTUES." International Journal of Advanced Research 9, no. 5 (May 31, 2021): 1085–90. http://dx.doi.org/10.21474/ijar01/12941.
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In this article, the eastern part of the individuals problems, the glorification and analysis of human dignity, the formation of a persons spiritual maturity, the formation of human behavior, the influence of the sublime values ​​of religion, national and universal values ​​on human values. From this point of view, it is important to instill in the hearts and minds of our children a love for the Motherland, respect for national and universal values, to warn and protect them from all calamities and influences that are alien to us, and to bring up our children in this spirit.
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Steinbach, Anja, and Merril Silverstein. "The Relationship Between Religion and Intergenerational Solidarity in Eastern and Western Germany." Journal of Family Issues 41, no. 1 (August 16, 2019): 109–30. http://dx.doi.org/10.1177/0192513x19868750.
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This article investigated the relationship between religiosity and intergenerational solidarity in Germany, with a focus on differences between eastern and western regions that have maintained unique religious profiles that trace back to before unification. Based on data from Wave 6 (2013-2014) of the German Family Panel ( pairfam), 8,637 reports from 4,622 adult children about their relationships with mothers and fathers were analyzed. Using an index comprising four dimensions of the intergenerational solidarity model (distance, contact, closeness, and support), hierarchical linear regression demonstrated general support for the hypothesis that having a religious denomination is positively associated with the strength of intergenerational relations in Germany. However, this positive association is stronger in the more religious western part of Germany than in the highly secularized eastern part. These results emphasize the importance of taking social context and political history into account when studying core institutions of religion and families.
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Adamiak, Elżbieta, and Sonia Sobkowiak. "Gender and Religion in Central and Eastern Europe: Theoretical Approaches." European Journal of Mental Health 6, no. 1 (June 30, 2011): 3–25. http://dx.doi.org/10.5708/ejmh.6.2011.1.1.
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Kingsley, Peter. "Meetings with Magi: Iranian Themes among the Greeks, from Xanthus of Lydia to Plato's Academy." Journal of the Royal Asiatic Society 5, no. 2 (July 1995): 173–209. http://dx.doi.org/10.1017/s1356186300015340.
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There are not many people who can be said to have done something first. To Xanthus of Lydia belongs the distinction of being the first person on record to write in Greek about Zoroaster and aspects of Iranian religion. Not a Greek but writing in Greek, and living in the country that still joins Asia and Europe, he was to play an exemplary role in presenting details of an eastern religion directly to a western audience.
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Kostruba, Natalia. "Concept «Religion» in the Consciousness of Young People: Psycholinguistic Analysis." PSYCHOLINGUISTICS 27, no. 1 (April 16, 2020): 164–80. http://dx.doi.org/10.31470/2309-1797-2020-27-1-164-180.
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Objective. The creation of the Orthodox Church of Ukraine is the reason of religious discourse investigation. The aim of this research is to analyze concept “religion” in the consciousness of young people.
Materials & Methods. Free word association test (WAT) has been used for psycholinguistic analysis. The respondents have been received a questionnaire with ten words-stimuli (related to religious discourse: clergyman, priest, theologian, church, religion, preaching, sacraments, faith, sin, prayer). In this article, we only analyzed associations for “religion”. The sample consisted of 246 students (biologists, psychologists and publishers) from Lesya Ukrainka Eastern European National University.
Results. As a result of the free WAT, 258 responses to the stimulus word “religion” were, among them 106 different associations. Among the most frequent responses were “faith”, “Christianity”, “church” and “orthodoxy”. In general, respondents often associate religion with the church and specific faiths (in this case, Christianity and Orthodoxy). The grammar and logical characteristics of the obtained associations have been analyzed. It has been shown that central paradigmatic reactions to the stimulus word “religion” predominate. The thematic features of the associations to “religion” have been analyzed. Ten different thematic groups have been identified: faith; types and directions of religion; outlook; church; morality; emotions; people; negative evaluations. The most numerous thematic group is “faith” which binds “religion” with faith in God and higher powers. The least numerous thematic groups are “morality”, “emotions” and “people”.
Conclusions. Students view religion on two sides. On the one hand, as a set of beliefs or a certain outlook. On the other hand, they restrict this concept to the community of like-minded, who meet in the church. In general, this thematic variety of the associations indicates a high level of students' awareness of the concept of “religion”. Prospects for further study of this problem lie in an in-depth psycholinguistic analysis of religious discourse.
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Stern, Eliyahu. "Anti-Semitism and Orthodoxy." Representations 155, no. 1 (2021): 55–81. http://dx.doi.org/10.1525/rep.2021.155.3.55.
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This article explores the way theories of race and religion feature in the construction of Jewish identity and anti-Semitism. It focuses on the writings of the nineteenth-century French intellectual Ernest Renan and the leading Eastern European Rabbi Naftali Zvi Yehudah Berlin.
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Zabiyako, Andrey P. "Genesis of Religion: The Origin of Zoolatry According to the Portable Art of Eastern Europe and Siberia." Study of Religion, no. 4 (2020): 5–27. http://dx.doi.org/10.22250/2072-8662.2020.4.5-27.
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. Eastern Europe and Siberia are the territories of early settlement of different groups of mankind. On the Russian Plain, the first sites of Modern Humans are dated to about 40 ka BP. In Siberia, the Homo erectus groups appear in the Lower Paleolithic. Later, Denisovans, Neanderthals and Modern Humans (CroMagnons) settled here. Modern Humans penetrate Siberia about 45 ka BP. Local groups of Homo populations have created developed cultures that include a wide range of features of behavioral modernity. For local groups of Modern Humans, the appearance of zoomorphic sculptures in the period of about 34 ka BP, in the initial period of the Upper Paleolithic. During the period of the final of Aurignac and the beginning of Gravette, zoomorphic examples of mobile art became a typical phenomenon. The archaeological context of the location of artefacts and the peculiarities of their appearance in a number of cases indicate that zoomorphic objects were attributes of zoolatry. The discovery of the «lion» sculpture in Denisova Cave suggests that zoolatry existed in the culture of the Denisovans. With an age of at least 45 ka BP, the lion figure from Denisova cave is the oldest zoomorphic sculpture. The presence of zoolatry in geographically and anthropologically different cultures indicates that it is naturally formed at the stage of reaching a certain level of development of human populations and is a regular result of anthropo- and cultural genesis. Zoolatry is a universal phenomenon. Along with the general features, local features are inherent in it. In different local groups, zoolatry has specific features due to natural factors, different adaptation strategies and mental differences (different models of imagination). In different cultures, zoolatry was combined in specific combinations with funeral rituals, hunting magic, gender cults and other forms of religion. In different local cultures, there were specific configurations of forms of religion, in which zoolatry, hunting magic, funeral practices and other forms of religion were combined in a peculiar way. Thus, in different local cultures, the morphology of religion had a different configuration. The study of zoolatry of local groups of the «basal Eurasian» lineage demonstrates the variability of the morphology (internal structure) of religion, even in culturally related and chronologically close communities.
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Sampath, Rajesh. "A Commentary on Ambedkar's Posthumously Published "Philosophy of Hinduism" - Part II." CASTE / A Global Journal on Social Exclusion 2, no. 1 (May 16, 2021): 01–16. http://dx.doi.org/10.26812/caste.v2i1.300.
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This paper continues the commentary on Dr. B. R. Ambedkar’s posthumously published Philosophy of Hinduism. Utilizing resources from various modern continental European philosophers and social theorists, particularly of religion, we elaborate on several key passages within Ambedkar’s overall framework of analysis. The paper continues to explore how Ambedkar conceives relations between philosophy and religion, and how historical shifts in general human consciousness have occurred whereby altering both fields. At the core of his being, Ambedkar is concerned with a methodological justification that will enable him to venture into a penetrating critique of the immoral and amoral nature of Hinduism’s social system of caste. In Part I of the commentary, we followed Ambedkar until he arrived at the criteria of ‘justice’ and ‘utility’ to judge the status of Hinduism. He wanted to test whether this Eastern world religion, which descends from antiquity, meets those criteria, which shape the modern conception of religion. In Part II of this commentary, we expand further on Ambedkar’s thesis as to why Hinduism fails to meet the modern conception when those twin criteria are not met. This thought presupposes various underlying philosophical transformations of the relations of ‘God to man’, ‘Society to man’, and ‘man to man’ within which the Hindu-dominated Indian society forecloses the possibility of individual equality, freedom, and dignity. In making contributions to Ambedkar studies, the philosophy of religion, and political philosophies of justice, this paper sets up Part III of the commentary, which will examine Ambedkar’s actual engagement with the classics of Hinduism’s philosophy and thought in general. Ultimately, Ambedkar is undeterred in his original critique of the social and moral failures of the caste system, thereby intimating ambitious possibilities for its eventual eradication.
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Weissler, Chava. "The Religion of Traditional Ashkenazic Women: Some Methodological Issues." AJS Review 12, no. 1 (1987): 73–94. http://dx.doi.org/10.1017/s0364009400001860.
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What does it mean to study women's religion? How are we to define our subject matter? How are we to understand the relationship of the history of women's religious life and practice to the history of particular religious traditions? I shall explore these questions within the context of a very specific topic: the religious life of Ashkenazic (Central and Eastern European) Jewish women in the late seventeenth, eighteenth, and early nineteenth centuries, as seen through the popular religious literature of the period. This literature, which was addressed primarily to women, was in Yiddish, the vernacular of Ashkenazic Jews, rather than in Hebrew, the sacred language, understood almost exclusively by men. My thinking about the different approaches one could take to this material, and the different uses to which it could be put, was stimulated by a lecture given by Joan Scott on the study of women's history. Using a framework of analysis suggested in part by Scott's work, I will distinguish between three general approaches to the study of women's religion: (1) those that add an account of women's religious lives to an already existing history of Judaism; (2) those that consider women's Judaism within the framework of other groups usually omitted from the history of Judaism; and (3) those that seek to transform our understanding of Judaism through the incorporation of the perspective gained from the study of women's religion.
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Shiah, Yung-Jong, Frances Chang, Shih-Kuang Chiang, and Wai-Cheong Carl Tam. "Religion and Subjective Well-Being: Western and Eastern Religious Groups Achieved Subjective Well-Being in Different Ways." Journal of Religion and Health 55, no. 4 (June 19, 2014): 1263–69. http://dx.doi.org/10.1007/s10943-014-9905-4.
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Yockey, R. Andrew, Keith A. King, and Rebecca A. Vidourek. "The Epidemiology of Recent Alcohol Use Among a National Sample of Middle Eastern College Students." Journal of Drug Education 49, no. 1-2 (June 2020): 30–42. http://dx.doi.org/10.1177/0047237920929328.
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Alcohol use among college students is a national health concern. The epidemiology of alcohol use among Middle Eastern college students remains to be investigated. This study sought to understand the epidemiology of recent alcohol use among Middle Eastern college students. We use data from the 2017 to 2018 Healthy Minds Study to identify predictors of recent alcohol use among 1,763 Middle Eastern students nationwide. Weighted univariate analyses were conducted to determine significant predictors of recent alcohol use. Nearly half (45.5%) of Middle Eastern college students reported using alcohol in the past 2 weeks (recent alcohol use). Those at highest risk for recent alcohol use were in their 4th year of schooling ( p < .001), living in a fraternity or sorority house ( p < .001), and reported that religion was not a big part of their life ( p < .001). Students who lived with their parents were less likely to drink alcohol ( p < . 001). Recent alcohol use among Middle Eastern college students is a national public health concern. Interventions are warranted to decrease this growing public health anomaly and to more effectively deal with this current public health crisis.
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Miller, Daniel R. "Is There Anything New under the (Mediterranean) Sun? Expressions of Near Eastern Deities in the Graeco-Roman World." Religion & Theology 20, no. 3-4 (April 2, 2014): 345–70. http://dx.doi.org/10.1163/15743012-12341268.
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Abstract The concept of divine translatability was a prominent feature of Graeco-Roman religion. Major deities of the Greek and Roman pantheons had their origins in the ancient Near East, and the Greeks and Romans equated members of their pantheons with ancient Near Eastern divinities having similar characteristics and functions. This study employs salient examples of equations and correspondences between the Graeco-Roman and ancient Near Eastern pantheons, as well as attestations of multiple manifestations of the same deity based on function or geographic region, as a heuristic device for problematizing the issue of divine translatability in general. It is asserted that a deity is but a projection of human will, a signifier without a signified. This, in turn, locates the phenomenon of divine translatability within the realm of the subjective, making any reasonable “translation” of two or more deities as valid as any other, with no external adjudication of the matter possible.
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Carlucci, Kathleen, Jay Genova, Fran Rubackin, Randi Rubackin, and Wesley A. Kayson. "Effects of Sex, Religion, and Amount of Alcohol Consumption on Self-Reported Drinking-Related Problem Behaviors." Psychological Reports 72, no. 3 (June 1993): 983–87. http://dx.doi.org/10.2466/pr0.1993.72.3.983.
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The effect of sex, religion, and amount of alcohol consumed on the number of self-reported alcohol-related problem behaviors was examined for 331 students who were approached on three Eastern United States campuses and asked to complete anonymously a questionnaire reporting the number of drinking-related problem behaviors. It was hypothesized that Catholics, men, and people who drank more would report more problem behaviors. A 2 × 3 × 4 factorial analysis of variance with unequal ns showed all three hypotheses were confirmed, but no significant interactions were found. Given the enormity of the problem of alcohol abuse in the United States, further research examining alcohol use and the associated problem behaviors is essential.
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SUNDERMANN, WERNER. "Zoroastrian motifs in non-Zoroastrian traditions." Journal of the Royal Asiatic Society of Great Britain & Ireland 18, no. 2 (April 2008): 155–65. http://dx.doi.org/10.1017/s1356186307008036.
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We owe to Zoroaster one of the oldest religions of mankind. We cannot call Zoroaster's doctrine a world religion in the strict sense, for it did not spread far beyond the limits of the Iranian world, nor did its followers spread over the world as the Parsis do now and the Manichaeans once did. But many ideas first expressed by Zoroaster or his followers, such as the all-encompassing dualism of good and evil, light and darkness, or the resurrection of the dead in the flesh, or the responsibility of mankind for the fate of this world and the world beyond, have influenced, from the middle of the first millennium BCE on, the spirituality of the near eastern peoples and so also the religions of Judaism, and by way of Judaism, Christianity and Islam, too. This is sufficient to grant the religion of Zoroaster a most important position in the history of human religiosity.
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Ruslan, Idrus, and Mawardi Mawardi. "Dominasi Barat dan Pengaruhnya Terhadap Dunia Islam." Al-Adyan: Jurnal Studi Lintas Agama 14, no. 1 (August 24, 2019): 51–70. http://dx.doi.org/10.24042/ajsla.v14i1.4484.
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Until this moment it can be said that the West still dominates in all fields, be it economics, technology, education, agriculture, military, industry and so on. This is motivated by the arrogance of the West who wants to dominate the Islamic world (the Eastern world that is not as Western as). It cannot be denied that Western domination certainly has negative implications for the generation of Islam, but it must also be acknowledged that the advance of the West has made the Muslims flinch and realize that the Eastern world has lagged far behind them. In general there are two kinds of Muslim responses to the progress of the West, namely there are those who accept but there are also those who refuse, even though the type of Muslim accepts there are two macaas, namely those affected by secularization-westernization and Islamic modernism. Therefore the thing that must be a handle for Muslims is consistent (istiqamah) against the teachings of Islam, only by adhering to the teachings of religion, then the concern about secularization-westernization certainly does not need to happen.
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Gottlieb, Isaac B. "The Politics of Pronunciation." AJS Review 32, no. 2 (November 2008): 335–68. http://dx.doi.org/10.1017/s0364009408000159.
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World Jewry is divisible into two major groups of tradition based on geographic and historical considerations: Eastern or Sephardi and Western or Ashkenazi. They differ in their rites of prayer, customs, and also in many points of Jewish law. Moreover, their pronunciation of Hebrew in the synagogue differs as well. This situation leads to a practical question: May one elect to change his pronunciation of Hebrew from one tradition to the other? More to the point, as we shall see, may one change from the Ashkenazi (Western) to the Sephardi (Eastern)? On the face of it, this is strictly a matter of halakhah (Jewish law). But we will argue that the number of responsa written in the last seventy years that address this question and the highly charged attitudes expressed or implied in them reveal much more than law alone. Responsa in general, we will claim, should be examined through the lenses of the social sciences because they stand at the convergence of sociology and halakhic decision making. In the particular question before us, accent has become a nodal point between religion, legal writing, and sociolinguistics.
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Kuan, Yan. "Buddhism in the worldview of the characters in Gaito Gazdanov's works." World of Russian-speaking countries 1, no. 7 (2021): 73–81. http://dx.doi.org/10.20323/2658-7866-2021-1-7-73-81.
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In the historical context of the total disintegration that occurred in Europe between 1920 and 1940, the Russian community abroad was particularly interested in Buddhism and the Buddhist worldview. This is connected with the general pessimistic atmosphere among Russian emigrants. Because of their disillusionment with harsh reality, many of them find consolation in Eastern religion to escape from the whirlwind of earthly existence. Such an unusual phenomenon wasnoticed by the young writer Gaito Gazdanov. The writer described this psychological phenomenon in his fiction. The main purpose of this article is to discover in Gazdanov's characters a psychological mindset closely linked to Buddhism. Accordingly, the aim of the study is to highlight the main characteristics of the Buddhist worldview in Gazdanov's characters, analyse the writer's perception of some Buddhist concepts and examine Gazdanov's attitude to the Buddhist teaching on life and superrealism. The material for the study is the novels An Evening at Clare's and The Return of the Buddha, meaningful in the early and mature periods of the writer's work. The analysis of the «Buddhist text» in Gazdanov's novels reveals a number of psychological traits in the characters that are similar to the category of Buddhism, such as detachment from the major history, deliberate alienation from the real world and dreamlike meditation as the main way of perceiving the world. At the same time, a number of Buddhist concepts, such as metempsychosis and nirvana, become the theme of the writer's work as well. This shows the mystical side of Gazdanov's work. However, the article concludes that the writer also warns of the danger and harm of the nihilism and indifference to life inherent in this Eastern religion, which eventually leads to the disappearance of the personality
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Rasyid, Muhammad Rusdi. "PEMIKIRAN PENDIDIKAN ISLAM ABDURRAHMAN MAS’UD." Al-Riwayah: Jurnal Kependidikan 10, no. 2 (September 30, 2018): 313–23. http://dx.doi.org/10.32489/al-riwayah.163.
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This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'ud seems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects.
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Rusdi Rasyid, Muhammad. "Pemikiran Pendidikan Islam Abdurrahman Mas’ud." Al-Riwayah: Jurnal Kependidikan 10, no. 2 (September 10, 2018): 313–23. http://dx.doi.org/10.32489/al-riwayah.3.
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This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'udseems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects.
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Rasyid, Muhammad Rusdi. "Pemikiran Pendidikan Islam Abdurrahman Mas’ud." Al-Riwayah : Jurnal Kependidikan 10, no. 2 (September 3, 2018): 313–23. http://dx.doi.org/10.47945/al-riwayah.v10i2.152.
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This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'ud seems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects
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Erb, Maribeth. "Borders and Insecurities in Western Flores." Asian Journal of Social Science 42, no. 1-2 (2014): 122–63. http://dx.doi.org/10.1163/15685314-04201008.
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Creating and guarding boundaries is one of the pervasive features of modern states. Many boundaries have been contested in the Southeast Asian region between states, and boundaries are always locations of great insecurity for states, and for the people who live on them. The case to be explored in this paper is about boundaries that are not international, but local boundaries between districts within the nation state of Indonesia, in the eastern region of western Flores. The years of political change in Indonesia have created considerable attention to the creation of new boundaries, with the “pemekaran”, or “flowering” of new districts. This has caused the revival of concern over the actual boundaries of western Flores districts, resulting in various extreme instances of boundary contestation and protection. One contestation revived a much older dispute of the eastern boundary of the western Flores district of Manggarai, which dates from the time of the beginning of the Indonesian modern state. In this paper it will be queried what makes internal, domestic boundaries important, including how they are complicated by issues of ethnicity, foreign investment in natural resources, and religion, all of which can create considerable insecurity for the local communities who live near and on these contested borders.
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Glinert, Lewis, and Yosseph Shilhav. "Holy land, holy language: A study of an Ultraorthodox Jewish ideology." Language in Society 20, no. 1 (March 1991): 59–86. http://dx.doi.org/10.1017/s0047404500016079.
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ABSTRACTThis study explores the correlation between notions of language and territory in the ideology of a present-day Ultraorthodox Jewish group, the Hasidim of Satmar, in the context of Jewish Ultraorthodoxy (Haredism) in general. This involves the present-day role of Yiddish vis-à-vis Hebrew, particularly in Israel. We first address the relative sanctity of a space that accommodates a closed Haredi lifestyle and of a language in which it is expressed, then contrast this with the absolute sanctity of the land of Israel and the language of Scripture both in their intensional (positive) and in their extensional (negative) dimensions, and finally examine the quasi-absolute sanctity with which the Yiddish language and Jewish habitat of Eastern Europe have been invested. Our conclusion is that three such cases of a parallel between linguistic and territorial ideology point to an intrinsic link. Indeed, the correlation of language and territory on the plane of quasi-absolute sanctity betokens an ongoing, active ideological tie, rather than a set of worn, petrified values evoking mere lip-service. These notions of quasi-sanctity find many echoes in reality: in the use of Yiddish and in the creation of a surrogate Eastern European lifestyle in the Haredi “ghettos.” (Cultural geography, sociolinguistics, Judaism, Hasidism, religion, Israel, sociology of language, Yiddish, sacred land, Hebrew, territory)
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Gladney, Dru C. "Islam." Journal of Asian Studies 54, no. 2 (May 1995): 371–77. http://dx.doi.org/10.2307/2058742.
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The study of islam in china has been strongly influenced by what Lila Abu-Lughod (1989:269) termed “zones of theory” in the general Western scholarship of Islam, in which studies of the Middle Eastern “core” have been privileged over Islam on the so-called periphery. Muslims in China, relegated to the distant margins of both Sinological and Islamic scholarship, have rarely received much academic attention. This summary attempts a brief overview of past scholarship on Islam in China and recent contributions to the field. It is concerned primarily with Islam among the people known as the “Hui,” as they are the “Muslim Chinese” proper, whereas the other nine Muslim nationalities identified by the Prc government do not speak Chinese as their native languages and belong more properly to Central Asian studies. The 1990 census revealed that there are a total of 17.6 million members of the ten mainly Muslim nationalities, with the Hui numbering 8.4 million. Like the U.S. census, religion is not a category on the Chinese census, so this figure includes some members of these nationalities who may not believe in or practice the Islamic religion, as well as excluding Han and other minority nationalities who might believe in Islam. Though some Muslims, especially Uygur, complain of underreporting of their populations, this is a fairly good initial estimate of the number of Muslims in China, indicating an increase of 1.2 million over the 1982 figure, a 13 percent increase (Gladney 1991:20).
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Makal, Arun, Abhradip Banerjee, Krishnendu Polley, and Bhubon Mohan Das. "Continuity and Change among the Koras of Bindukata." Asian Journal of Social Science 46, no. 1-2 (2018): 52–78. http://dx.doi.org/10.1163/15685314-04601004.
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The Kora is a small tribal group who are mostly found in eastern part of India. Like many other ethnic groups, the Kora had their own distinct culture, customs, rituals and religion. However, in comparison to other major tribal groups in West Bengal, the Kora as a group to date have recevied relatively little research attention. In this article, we reappraise our experience and observation on the social-cultural life of the Kora people of Paschim Medinipur district, which we collected as part of anthropology undergraduate fieldwork in the year 2002. Through an ethnographic re-analysis method, we try to provide a fair glimpse regarding the process where the Kora, as group, is adopting certain Hindu traits. We also look to find the probable reasons that hold the key to understanding the source of continuity and change in Kora communities at large.
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Ireland, Susan, Robin A. Ray, Sarah Larkins, and Lynn Woodward. "Perspectives of time: a qualitative study of the experiences of parents of critically ill newborns in the neonatal nursery in North Queensland interviewed several years after the admission." BMJ Open 9, no. 5 (May 2019): e026344. http://dx.doi.org/10.1136/bmjopen-2018-026344.
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DesignA qualitative study informed by grounded theory principles to explore the experiences of parents who had extremely preterm or babies with antenatally diagnosed life-threatening diagnoses who were cared for in a regional tertiary neonatal unit. The study was conducted when the child was old enough to be diagnosed with long-term neurodevelopmental or medical sequelae.SettingNorth Queensland is a large area in Eastern Australia of 500 000 km2, which is served by one tertiary neonatal unit.ParticipantsSeventeen families representing 21 extremely preterm babies and one baby with congenital malformations who was not expected to survive prior to delivery (but did) were interviewed using grounded theory principles. Interviews were coded and themes derived.ResultsParents who recollect their neonatal experiences from 3 to 7 years after the baby was cared for in the neonatal intensive care described negative themes of grief and loss, guilt and disempowerment. Positive enhancers of care included parental strengths, religion and culture, family supports and neonatal unit practices. Novel findings included that prior pregnancy loss and infertility formed part of the narrative for parents, and hope was engendered by religion for parents who did not usually have a religious faith.ConclusionsAn understanding of both the negative aspects of neonatal care and the positive enhancers is necessary to improve the neonatal experience for parents. Parents are able to contextualise their previous neonatal experiences within both the long-term outcome for the child and their own life history.
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Slagle, Amy. "In the Eye of the Beholder: Perspectives on Intermarriage Conversion in Orthodox Christian Parishes in Pittsburgh, Pennsylvania." Religion and American Culture: A Journal of Interpretation 20, no. 2 (2010): 233–57. http://dx.doi.org/10.1525/rac.2010.20.2.233.
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AbstractBased on ethnographic research conducted in Pittsburgh, this article examines the experiences of American-born intermarriage converts to Eastern Orthodoxy. Long characterized as a variety of Christianity fundamentally ethnic in its orientation and insular in its relationships to American religious and cultural mainstreams, Eastern Orthodoxy has attracted increasing numbers of American-born converts over the last thirty years. While the motives and perspectives of more overtly theologically driven conversions have garnered attention, intermarriage conversions are often dismissed as the natural outcomes of entering into marriage and family life. Significantly, intermarriage converts frequently stress their decisions to enter the Orthodox church as autonomously made apart from external influences.By gauging the ways intermarriage converts are depicted in parish life as well as the motives and perspectives they themselves convey in interviews, I argue that the language and assumptions of the American spiritual marketplace profoundly influence Orthodox Christian understandings of family and religion today. Personal choice and individualism rather than the expectations of traditionally ascribed identities have come to be highly valued and valorized means of counting Orthodox identity in the United States. Yet, the prevalence of marketplace values does not diminish the emotional and social impacts of family and community for intermarriage converts. Rather, I observed a general elevation in the importance of both and a frequent substantiation of their roles as the transmitters of shared values among these individuals. Thus, this article provides a case study of how individual and familial concerns further religious choice-making.
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Abiye, Alfoalem Araba, Bethel Fekede, Ayenew Mulualem Jemberie, Bereket Abraha Molla, Beruk Ketema Tolla, Bethlelem Sisay Tefera, Bezawit Melaku Barkiligne, et al. "Modern Contraceptive Use and Associated Factors among Reproductive Age Group Women in three Peri-Urban Communities in Central Ethiopia." Journal of Drug Delivery and Therapeutics 9, no. 6-s (December 15, 2019): 93–102. http://dx.doi.org/10.22270/jddt.v9i6-s.3651.
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Introduction: - Amongst the family planning program is the use of modern contraception. It is one of the key fundamentals of health services whose benefits are wellbeing’s of mothers, husbands, families, and their country in general. According to the world fertility rate report 2015, Ethiopia is expected to achieve a TFR of 2.4 children per woman between the years 2025-2030.
Objective: - the principal objective of the current study was to determine the prevalence of modern contraception use and factors that affect utilization.
Methods: - a quantitative community based cross-sectional study was done in three peri-urban communities of Batu, Eastern Shewa zone of Oromia region of Ethiopia from October to November 2017. A total of 351 women in the reproductive age group were interviewed with a questionnaire in the form of a house-to-house survey. Statistical analysis was done using the statistical package for social sciences (SPSS) software version 21.0.
Results: - the study showed that the contraception prevalence was 37.9%. Forty-seven percent of the users were in the age group 21-29. Knowledge, formal education and religion were associated with contraception utilization. It was found that knowledge and formal education were the enhancing factors for utilization whereas the Muslim religion was an inhibiting factor for modern contraceptive use.
Conclusion: - the contraceptive prevalence was higher than the national result for the rural community but lower than the urban community was. Both governmental and non-governmental organizations should continue the good work of building community awareness of modern contraceptive methods.
Keywords: - Contraceptives, knowledge, attitude, practice, Batu
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Abraha, Desta, Guesh Welu, Meresa Berwo, Mulu Gebretsadik, Tesfay Tsegay, Gdiom Gebreheat, and Hadush Gebremariam. "Knowledge of and Utilization of Emergency Contraceptive and Its Associated Factors among Women Seeking Induced Abortion in Public Hospitals, Eastern Tigray, Ethiopia, 2017: A Cross-Sectional Study." BioMed Research International 2019 (November 20, 2019): 1–7. http://dx.doi.org/10.1155/2019/7209274.
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Background. In developing countries, most maternal deaths are related to the lack of accessibility and availability of reproductive health services. In those nations, emergency contraceptive pills are the most commonly used family planning methods to prevent unintended pregnancy. However, women do not use this family planning method for different reasons. Consequently, women expose to unsafe abortion which results in maternal morbidity and mortality. Objective. To assess the knowledge of and utilization of emergency contraceptive and its associated factors among women seeking induced abortion in public hospitals, Eastern Tigray, Ethiopia, 2017. Methods. Hospital-based cross-sectional study was conducted on 380 women, who came for safe termination of pregnancy from April to July 2017. Systematic random sampling technique was used. Pretested structured questionnaire was used to collect data through interview. Data were entered using Epi Info version 7 and exported to SPSS version 20 for analysis. Data were presented using descriptive statistics. Bivariate and multivariate logistic regression was carried out to see if there was significant association between variables at P<0.05 and 95% confidence interval (CI). Result. Out of the total 369 respondents, 149 (40.4%) had the knowledge about emergency contraceptive pills. The magnitude of utilization of emergency contraceptive among respondents was found to be 45 (12.2%). Protestant in religion (AOR = 60.85, CI (5.34–693.29)), previous utilization of any contraceptive method (AOR = 0.13, CI (0.05–0.36)), and women who were not knowledgeable about emergency contraceptive (AOR = 0.030, CI (0.006–0.14)) were significantly associated with the utilization of emergency contraceptive. Conclusion. Most of the women were not knowledgeable about emergency contraceptive and utilization of emergency contraceptive was also very low. In conclusion, religion, knowledge, and previous utilization of emergency contraceptive were associated with the utilization of emergency contraceptive.
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Çakırlar, Canan. "Archaeology, archaeozoology and the study of pastoralism in the Near East." Antiquity 91, no. 359 (September 20, 2017): 1375–78. http://dx.doi.org/10.15184/aqy.2017.148.
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Sheep and goat herding, the basis of pastoralism in the Near East, has been integral to the social organisation, diet, economy, religion and environment of the region since the beginnings of animal domestication. Interestingly, this omnipresent factor of life in the Near East has not been a popular topic of enquiry in its own right amongst archaeologists—of course, they deal with pastoralism in one way or another, but they mostly manage to keep the herder separate from the king. Instead, the study of pastoralism in this region has been largely the domain of archaeozoologists who study the sheep, goat and indeterminate ‘sheep/goat’ bones that dominate Near Eastern faunal assemblages from the Early Holocene onwards (the notorious difficulty of distinguishing sheep and goat bones led archaeozoologists to invent the sheep/goat, now an official taxon in the Encyclopedia of Life no less! http://eol.org).
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Walter, Tony, and Helen Waterhouse. "Lives-Long Learning: The Effects of Reincarnation Belief on Everyday Life in England1." Nova Religio 5, no. 1 (October 1, 2001): 85–101. http://dx.doi.org/10.1525/nr.2001.5.1.85.
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ABSTRACT: A sizeable minority of Westerners who have no particular connection with Eastern or New Age religions nevertheless claim to believe in reincarnation. Does this belief affect their practical morality and how they think about suffering and injustice? An interview study conducted in England mapped the range of meanings such people give to reincarnation, and found: 1) Karma was widely referred to, but in the context of Western notions of self-improvement; there was little recognition of the possibility of bad karma leading to ‘‘downward mobility’’ in the next life, and little linking of karma to everyday action; 2) Reincarnation enabled respondents to make sense of suffering and injustice, but in a rather general way; 3) Despite the sample's elderly bias, reincarnation was not widely reported as a comfort in illness and bereavement. The authors conclude that, outside of a culture or formal religion that embraces it, relatively high levels of personal interest in reincarnation can coincide with rather insubstantial effects on everyday morality, though individuals can and do use it to think about problems of suffering and injustice.
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Friedrich, Michał. "„Wspólnota kosmologiczna”. Natura i sacrum w liryce Jerzego Harasymowicza." Góry, Literatura, Kultura 14 (August 18, 2021): 267–82. http://dx.doi.org/10.19195/2084-4107.14.19.
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The paper is dedicated to the issues of nature, religion and sacral architecture of Polish–Ukrainian borderland, as well as the metaphysical understanding of nature in Jerzy Harasymowicz’s poetry. In addition to that, the article refers to the question of the unique cosmological communion between humans and other parts of God’s creation according to Christian perception of the world. The first chapter contains some general theses, which deal with the subject of nature in Harasymowicz’s poetry, but the issue of sacrum is also mentioned. The second part of the essay brings a reflection dedicated to pantheism and hylozoism present in the large collection of poems written by the poet from Puławy. Metaphysics, which is a crucial part of his achievements, is also mentioned here. The last part of the article discusses the relations between nature and culture located in the wider context of Eastern Christianity as well as Slavic paganism. The text, written in the year of the twentieth anniversary of Harasymowicz’s death, includes some crucial issues of the poet’s achievements from his whole life.
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Evans, Barbara. "Cultural Context and Contractual Relations: The Madras Planters' Labour Law and the Rise of the PlantationMaistri, 1904–1927." Journal of the Royal Asiatic Society 7, no. 1 (April 1997): 73–92. http://dx.doi.org/10.1017/s1356186300008324.
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In examining the development of colonial capitalism in India historians have increasingly recognized the importance of specific cultural contexts in determining the character of the emergent industrial sector. In particular, the impact of pre-capitalist mores on the recruitment, organization and supervision of industrial workers has been an important concern. In the Calcutta jute industry, for instance, Dipesh Chakrabarty has concluded that the authority of factorysardarswas derived largely from a pre-capitalist culture with “a strong emphasis on religion, community, kinship, language, and other similar loyalties”. Similarly, Ranajit Das Gupta's exploration of the industrial labour market in north eastern India has revealed that “indebtedness, primordial loyalties and relations of personal dependency were extensively used to keep labour under control”. Studies of trade union development have also acknowledged the enduring importance of the cultural milieu carried by workers to the mills, mines and plantations of colonial India.
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Shneer, David. "A Study in Red: Jewish Scholarship in the 1920s Soviet Union." Science in Context 20, no. 2 (June 2007): 197–213. http://dx.doi.org/10.1017/s026988970700124x.
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ArgumentIn the 1920s the Soviet Union invested a group of talented, mostly socialist, occasionally Communist, Jewish writers and thinkers to use the power of the state to remake Jewish culture and identity. The Communist state had inherited a multiethnic empire from its tsarist predecessors and supported the creation of secular cultures for each ethnicity. These cultures would be based not on religion, but on language and culture. Soviet Jews had many languages from which to choose to be their official Soviet language, but Yiddish, the vernacular of eastern European Jewry, won the battle and served as the basis of secular Soviet Jewish culture. Soviet Jewish scholars, writers, and other cultural activists remade Jewish culture by creating a usable Jewish past that fit the socialist present, reforming the “wild” vernacular of Yiddish into a modern language worthy of high culture, and transforming Jews into secular Soviet citizens.
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KLORMAN, BAT-ZION ERAQI. "Yemen, Aden and Ethiopia: Jewish Emigration and Italian Colonialism." Journal of the Royal Asiatic Society 19, no. 4 (September 9, 2009): 415–26. http://dx.doi.org/10.1017/s1356186309990034.
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AbstractAfter Aden came under British rule (1839) its Jewish community was reinforced by Jewish immigrants from inland Yemen and also from other Middle Eastern countries. Some of the Adeni Jews, most of them British subjects, entered the Indian-British commercial network and expanded it to East Africa, mainly to Ethiopia, founding commercial strongholds there. From the late nineteenth century, Jews coming from Yemen joined the existing Adeni settlements.This paper compares the reasons for the emigration to Ethiopia of Adeni Jews and Yemeni Jews, and their economic and social status under Italian colonial regime (established in Eritrea in the 1880s). It discusses relations between these Jews, which it argues, were determined by the position of each group in the colonial hierarchy, and by the necessity of sustaining religious-communal life. Thus, in spite of their shared Yemeni origin and attendance at the same communal institutions, ethnicity and religion proved weaker than social and economic considerations, and the two groups cultivated a separate identity.
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Drozdowski, Mariusz R. "Ruś – Ukraina, Białoruś w Pierwszej Rzeczypospolitej." Poznańskie Studia Slawistyczne, no. 16 (August 14, 2019): 341–55. http://dx.doi.org/10.14746/pss.2019.16.20.
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The reviewed book is the eleventh in the series devoted to the “Culture of the First Polish Republic in dialogue with Europe. Hermeneutics of values”. This series is the aftermath of an interesting research project, whose aim is both to comprehensively present the cultural relations of the Polish-Lithuanian Commonwealth with Europe, as well as to recognize the ways and forms of mutual communication of literary, aesthetic, political and religious values. In addition, it aims to present in a broad comparative context the structure of Early Modern culture of the Polish-Lithuanian Commonwealth. Apart from the introduction, the book contains the dissertations of 11 authors originating from various scientific centers in Poland and abroad (Toruń, Białystok, Vilnius, Venice, Padua, Cracow, Poznań, Rzeszów) and representing different research specialties: philology, history, and history of art. The general and primary goal of the text it is to analyze various aspects of the Ruthenian culture of the Polish-Lithuanian Commonwealth, both in its dynamic connection with the Polish-Latin culture and the processes occurring in Eastern European Orthodoxy after the fall of the Byzantine Empire and in connection with the strengthening of the Moscow state. The key issues developed in the volume relate essentially to: values of the Ruthenian culture, some of which coincide or are identical to those recognized by Western-Polish citizens of the Commonwealth, while depend on the centuries old tradition of Eastern-Christian culture.The articles focuses on the values displayed in the Orthodox and Uniate spheres and around the polemics between them, punching with axiological arguments. The most frequently and basic problems that were raised are: determinants of identity, faith (religion), language (languages), social status, origin; the policy of rulers, the problem of ecclesiastical jurisdiction; tradition and change in culture – biblical studies, patristics, liturgy, theology; printing, translations, education; apologetics and polemics, preaching, iconography; a renewal program for the clergy that was to become the vanguard of the renewal of the entire Eastern Church; Bazylian Uniate ( Greek- Catholic) clergy: the idea of cultural integration, education, translation and publishing.
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Wallace, Shane. "GREEK CULTURE IN AFGHANISTAN AND INDIA: OLD EVIDENCE AND NEW DISCOVERIES." Greece and Rome 63, no. 2 (September 16, 2016): 205–26. http://dx.doi.org/10.1017/s0017383516000073.
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In 1888 Rudyard Kipling published a collection of short-stories entitledThe Phantom Rickshaw and Other Eerie Tales. Perhaps the most famous of these stories, ‘The Man Who Would Be King’, recounted the adventures of two British military veterans, Peachy Carnahan and Daniel Dravot Esq., played by Michael Caine and Sean Connery in John Huston's 1975 film of the same name. Both men have seen India's cities and jungles, jails and palaces, and have decided that she is too small for the likes of they. So, they set out to become kings of Kafiristan, a mountainous, isolated, and unstudied country beyond the Hindu Kush in north-eastern Afghanistan. They confide their plan to their recent acquaintance Rudyard Kipling (Christopher Plummer), then editor of theNorthern Star, who calls them mad. No man, he says, has made it to Kafiristan since Alexander the Great, to which Peachy replies ‘If a Greek can do it, we can do it.’ What they find in north-eastern Afghanistan are the last remnants of Alexander the Great's empire, a local culture and religion part-Greek and part-Kafiri. The story is fiction, but aspects of its historical context are true. Alexander spent most of the years 330–325 campaigning in Afghanistan, Pakistan, and India, and he left behind Greek kingdoms and culture that flourished throughout the Hellenistic period and even later. Traces of these Greek kingdoms are continually coming to light and the archaeological, artistic, and epigraphic evidence coming out of Afghanistan, Pakistan, and India reveals a prosperous and culturally diverse kingdom.
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Gribble, Richard. "Bishop Vincent McCauley, CSC: Ecumenical Pioneer." Mission Studies 25, no. 2 (2008): 252–71. http://dx.doi.org/10.1163/157338308x365396.
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AbstractVincent McCauley, bishop and missionary, was a great champion of the Second Vatican Council (1962–1965). As Bishop of Fort Portal, Uganda, a new diocese in the Western portion of the country (1961–1971), McCauley was instrumental in the full implementation of the 16 documents of Vatican II, but his principal legacy will be his work in the area of ecumenism. Overcoming significant and long standing hostility between Roman Catholics and Anglicans, McCauley was able to forge ecumenical dialogue and programs on various levels. Beginning simply through prayer services and a vernacular translation of the New Testament, he graduated to be a founder and initial chairman of the Uganda Joint Christian Council (UJCC), an organization which made great strides in removing government opposition to religion and forging dialogue between Christians in areas of sacraments and social justice. Both simultaneously and after his tenure in Fort Portal, McCauley served as chairman and secretary general of the Association of Member Episcopal Conferences of Eastern Africa (AMECEA). These positions allowed him to continue his ecumenical work on a broader scope.He was instrumental in setting up numerous conferences to foster ecumenical dialogue, various pastoral programs and certain educational initiatives, including the Interdisciplinary Urban Seminar, for which McCauley served as a member of the Academic Board. He was also integrally involved as a member of the advisory board of the Christian Organization Research and Advisory Trust (CORAT), an organization that sought to train church members in organization and management.Vincent McCauley stands as a significant example of one who implemented the ecumenical teachings of Vatican II on local and regional levels. His contribution continues to serve the church in Eastern Africa today.
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Rao, S. Krishna, and Yosief Libsekal. "A Megalithic Circle from Ǝmba Dǝrho: Some Significant Aspects of Culture." Aethiopica 7 (October 22, 2012): 13–27. http://dx.doi.org/10.15460/aethiopica.7.1.278.
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The archeological evidence of megalithic stone circles at Ǝmba Dǝrho sheds some light on the development of prehistoric religion, with particular regard to death and burial. With the exception of slight changes from the prehistoric era, the material culture of megalithic burial at Ǝmba Dǝrho reflects the prehistoric tradition. It is thus direct proof of an historical continuum of prehistoric religion. An interesting aspect of the finds at Ǝmba Dǝrho concerns the evidence of cowry shells and teeth. The Eastern Cushitic speaking community – the Saho, who claim to have descended from the ʿAfar – trade cowry shells and are involved in certain smuggling activities on the coast with Saudi Arabia. It is therefore logical to assume that the builders of the megalithic circles at Ǝmba Dǝrho may also have been involved in similar activities. The type of pottery found at the burial site suggests it was used by an individual and associated with different routine activities during his lifetime. In Ǝmba Dǝrho two types of megalithic circles were found: single stone circles, and double stone circles (an inner circle within a larger circle); these may have been arranged by two different groups. Such differences, however, could also have been the result of the influence of micro-environmental variations within the same ecological zone. With regard to the ethnicity and origins of megalithic circles, there exists a general disagreement. A few hundred megalithic burial sites were excavated in India. Some scholars suggest they have Celtic or Scythian origins, and others suggest Iranian origins, but it is only a few that emphasize indigenous Dravidian origin on the basis of living megalithic traditions (Deo 1978: 451). With the discovery of megalithic stone circles in Eritrea and other parts of Africa, we now have new examples of indigenous origins reflected in living traditions. ATTENTION: Due to copy-right no online publication is provided.
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SAFRAN, WILLIAM. "Islamization in Western Europe: Political Consequences and Historical Parallels." ANNALS of the American Academy of Political and Social Science 485, no. 1 (May 1986): 98–112. http://dx.doi.org/10.1177/0002716286485001009.
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This article deals with Islamic postwar immigrants to Western Europe, specifically North Africans—Maghrebis—in France and Turks in West Germany. It explores the relationship between economic status, ethnic consciousness, and religion and discusses the response of the host society to the Islamic reality. In this exploration a comparison is made with the immigration, several generations earlier, of Jews from Eastern Europe. Whereas Jewish immigrants, as individuals, were able more easily to adjust to their new environment and to advance economically, Muslim immigrants have encountered greater difficulties and have tended to remain economically underprivileged much longer. Conversely, it is argued, the Muslim communities have been able more effectively to maintain ethnocultural cohesion and collective political security because of the convergence of a variety of factors: the massive number, and urban concentration, of the postwar immigrants; the spread of pluralist ideology; the continuing connection with, and protection from, homeland governments; and other contextual elements. The article concludes with an evocation of appropriate policy responses by the French and German governments to the Muslim presence.
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Kobishchanov, Taras. "The Country of “Yellow Lord”: Russia in the Context of the Perception of Europe by the Population of Arabic Mediterranean in the Early Modern Time." ISTORIYA 12, no. 7 (105) (2021): 0. http://dx.doi.org/10.18254/s207987840015507-6.
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The evolution of the identification of imaginary communities, including through group oppositions ‘Friend-Foe’, is one of the least studied phenomena of the historical process. The Muslim-Christian look at each other across the Mediterranean provides an extensive field of research in this regard. In recent decades the scientists prefer to talk about the Mediterranean World as a single space that not only divides but connects the Arab-Muslim and Eastern- and Western-European civilizations. This point of view stands up to the still popular binary oppositions as “East vs. West” or “Christian world vs. Muslim world”. The simplicity of such approach considering the humanity to be divided to culturally incompatible and religiously hostile civilizations is proved in particular by numerous connections between the inhabitants of Europe and the Middle East at the early Modern times. Russia has entered into the close cooperation with the Arab world in the 16th — 18th centuries: first through pilgrim-ages and inter-Orthodox contacts, and in the Catherine epoch by organizing the military invasion of the region. The presented article is about how different groups of Arabs, — Muslims and Christians, people of religion and secular rulers, — were perceiving Europe in general and Russia in particular at the early Modern times.
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Ribeiro, Daniela, Nika Razpotnik Visković, and Andraž Čarni. "Landscape dynamics at borderlands: analysing land use changes from Southern Slovenia." Open Geosciences 12, no. 1 (January 1, 2020): 1725–35. http://dx.doi.org/10.1515/geo-2020-0212.
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Abstract This study presents the results of an in-depth study on landscape changes over the last two centuries in the region of Bela krajina, south-eastern Slovenia. Since this region is situated along the Slovenian–Croatian border, immigration and emigration are permanent fixtures in the region. Due to historical reasons, population structure and land use changes occurred. With regard to these processes, two case studies were selected: settlements of Adlešiči and Bojanci. Adlešiči is a village mainly inhabited by farmers of catholic religion. Bojanci was colonized by Orthodox Uskoki, i.e. refugees from Ottoman Empire who become Habsburg soldiers who lived a military life and had different attitude towards land cultivation. Landscapes in these two settlements have its own distinctive patterns contrasting to each other in the land use, showing historically distinctive cultural landscapes. The study aimed to interpret the development of cultural landscapes in these settlements by analysing the land use changes and identifying the factors that influenced it. Even though these sites have different management regimes, they are both affected by difficult karst terrain and isolation. The results confirmed the land abandonment and overgrowth of agricultural land in both case studies, however, at different rates.
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Puri, Parul, Ajinkya Kothavale, S. K. Singh, and Sanghamitra Pati. "Burden and determinants of multimorbidity among women in reproductive age group: a cross-sectional study based in India." Wellcome Open Research 5 (February 18, 2021): 275. http://dx.doi.org/10.12688/wellcomeopenres.16398.2.
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Background: India's government is currently running several programs with a sole focus on women's health during their child-bearing years. However, none of these programs incorporate the management of chronic health conditions during the reproductive span. This issue is an emerging public health concern; therefore, the present study aims to identify the patterns and correlates of multimorbidity among women in reproductive age groups in India. Methods: The study utilizes nationally-representative cross-sectional data from the Demographic and Health Survey on 661,811 women in the reproductive age group of 15-49 years. The study uses information on seven chronic morbidities, namely asthma, cancers, heart disease, diabetes, tuberculosis, hypertension, and thyroid disorder. Descriptive, bivariate, and multivariable techniques were utilized to accomplish the study objective. Results: The findings show that 17.4 and 3.5 per 100 women of reproductive age suffered from any one morbidity and multimorbidity, respectively. Hypertension, diabetes, and thyroid disorders were commonly occurring morbidities. The prevalence of having any one morbidity or multimorbidity increased with age. Variables like religion, wealth, parity, menopause, consumption of tobacco and alcohol, body mass index, and type of diet were found to be significantly related to the burden of multimorbidity. The prevalence of multimorbidity was found to be higher for women who belong to the Southern, Eastern, and North-Eastern regions of India. Conclusions: Findings suggest the importance of multimorbidity in the context of women of reproductive age. Inclusion of chronic disease management strategies with maternal and child health services needs to be taken into consideration by the program and policymakers. The annexation of social marketing approaches at the primary level of healthcare would assist policy-makers in educating women about the importance of leading a healthy lifestyle. Practicing dietary diversity can help in maintaining optimal estrogen levels, which would further help in decreasing multimorbidity rates among women in India.
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Liu, Tianyuan, Lin Wu, Yang Yang, and Yu Jia. "Exploratory Analysis of the Relationship between Happiness and Religious Participation within China." Religions 11, no. 8 (August 8, 2020): 410. http://dx.doi.org/10.3390/rel11080410.
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Although the positive relationship between religion and happiness has aroused heated debate, empirical studies on this are limited in the Chinese cultural context. Furthermore, there is a lack of heterogeneity analysis concerning this influence. This paper aims to address this gap in the existing literature. Using the Chinese General Social Survey data from 2015 for empirical analysis, the results show that people with religious beliefs have an increased probability of feeling very happy. This positive association does not exist in urban and eastern groups, but it still holds up in other remaining sub-samples (i.e., rural group). This study further finds that the effect of religiosity on happiness varies by different religious identification. Muslims are more likely to feel very happy compared with non-Muslims, but people of the Christian faith do not rate themselves higher on the happiness scale than non-Christians. Moreover, the results also reveal that religious involvement is significantly and positively related to happiness. Specifically, vulnerable groups are more likely to perceive themselves to be happier from continuous religious participation, whereas advantaged groups do not. This is because vulnerable groups generally have a lack of social security, and religious practices provide them with social support among their members. They therefore can enjoy larger and denser social networks. These are vital mechanisms for them to cope with stress and risk.
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Kim, Natalya V. "Russian Emigration's Literary Heritage in China: a Cultural Code." Humanitarian Vector 16, no. 1 (February 2021): 118–24. http://dx.doi.org/10.21209/1996-7853-2021-16-1-118-124.
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The article is devoted to the literary heritage of the Russian emigration in China and the Russian cultural code, which was preserved in the works of emigrants. A brief overview of the scientific literature, which formed the basis of the research methodology, and a description of the centers of Russian emigration in the Middle Kingdom - Harbin and Shanghai, the living conditions of emigrants are given. The relevance of the topic is due to the attention of modern researchers to the insufficiently studied literary heritage of the “eastern branch” of the Russian emigration.The material for the research was the works from the ten-volume “Literature of Russian emigrants in China” published in 2005 in Beijing. In this work, an integrated research approach is used, when various literary methods are combined with general scientific, linguistic, and private ones. The ten-volume collection includes the works of almost a hundred of Russian writers and poets in China, who for various reasons found themselves in emigration in Harbin, Shanghai and other Chinese cities. This work reveals the frequency themes of emigre creativity: Motherland, China-stepmother, historical events, faith in God, separation, longing for the Fatherland, etc. Basically, these are cultural codes, encoded information transmitted to us by our ancestors and allowing us to identify Russian culture: “Motherland”， “Holy Russia”，“Faith”，“God”，“Icon”，“Love”，“Home”， “Family”，“Soul”，“Hope”，“War”，“Separation”，“Foreign”， “Longing for the Homeland”，etc., as well as concepts (code units) that make up the concept sphere of the Russian picture of the world.The peculiar cultural mission of the Russian writers and poets of the “eastern branch” is that their literature is as much a cultural monument of their time as the works of emigrant writers of the “western branch”. Russian emigrants not only preserved their native culture, language, traditions, religion in exile but also increased the cultural heritage of Russia. The literary work of Russian emigrants in China should become a full-fledged part of the great Russian literature. Keywords: Russian emigrant literature, Russia, China, cultural heritage, cultural code, theme
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Handebo, Simegnew, Setognal Birara, Ayenew Kassie, Adane Nigusie, and Wallelign Aleminew. "Smoking Intensity and Associated Factors among Male Smokers in Ethiopia: Further Analysis of 2016 Ethiopian Demographic and Health Survey." BioMed Research International 2020 (July 23, 2020): 1–7. http://dx.doi.org/10.1155/2020/4141370.
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Background. Smoking invariably has health, social, economic, and environmental consequences in Ethiopia. Reducing and quitting cigarette smoking improves individual health and increases available household funds for food, education, and better economic productivity. Therefore, this study is aimed at assessing cigarette smoking intensity and associated factors among male smokers in Ethiopia. Methods. The data were extracted from the 2016 national cross-sectional Ethiopian Demographic and Health Survey. Our study used data from the standardized and adapted men’s questionnaire. The study included a total of 391 (weighted) smokers who at least smoked one manufactured cigarette per day. The data were collected using a two-stage cluster design which includes selection of enumeration areas and then selection of households. The number of manufactured cigarettes smokers smoked per day was used to measure smoking intensity. Descriptive statistics were used to summarize the study findings. Bivariable and multivariable truncated negative binomial Poisson regression models were employed to determine smoking intensity. Results. The finding showed that on average men smoked weighted nine cigarettes per day. One in every five of the smokers (21.2%) smoked 10 cigarettes per day. Smokers living in rural areas (IRR=0.43, 95% CI: 0.244, 0.756), currently married (IRR=0.64, 95% CI: 0.46, 0.91), formerly married (IRR=0.54, 95% CI: 0.30, 0.96), richer men (IRR=0.63, 95% CI: 0.43, 0.90), and richest men (IRR=0.49, 95% CI: 0.28, 0.87) were associated with lower smoking intensity. Smokers in the Somali (IRR=2.80, 95% CI: 1.29, 6.11), Harari (IRR=3.46, 95% CI: 1.14, 10.51), and Dire Dawa (IRR=3.09, 95% CI: 1.23, 7.80) regions; older age (IRR=1.77, 95% CI: 1.31, 2.40); affiliated with Protestant religion (IRR=1.81, 95% CI: 1.12, 2.92); poorer men (IRR=1.64, 95% CI: 1.19, 2.27); watched television (IRR=1.18, 95% CI: 1.04, 1.35); drunk alcohol (IRR=1.37, 95% CI: 1.03, 1.82); and completed primary (IRR=1.15, 95% CI: 1.01, 0.317) and higher education (IRR=2.96, 95% CI: 1.88, 4.67) were positively associated with smoking intensity. Conclusion. Male smokers in Ethiopia smoked intensively with an average of nine manufactured cigarettes per day. Tobacco control interventions should target the following: Eastern Ethiopia regions, older aged, affiliated with Protestant religion, poorer men, watched television, drunk alcohol, and primary and higher educational level.
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BARBOUR, BERNADETTE, and PASCALE SALAMEH. "CONSANGUINITY IN LEBANON: PREVALENCE, DISTRIBUTION AND DETERMINANTS." Journal of Biosocial Science 41, no. 4 (January 28, 2009): 505–17. http://dx.doi.org/10.1017/s0021932009003290.
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SummaryThe union of individuals with a common ancestor may lead to serious health consequences in their offspring. Consanguinity is high in Middle Eastern communities; it was around 26% in 1988. The objective of this study was to determine the prevalence of consanguinity in Beirut and other Lebanese regions, and its associated factors in different subgroups. The cross-sectional study was performed on a convenience sample of married women in Lebanon. The women were administered a standardized questionnaire in a face-to-face interview by independent enquirers. Among 1556 women, the overall prevalence of consanguineous marriages was 35·5%, and the consanguinity coefficient was 0·020; 968 marriages (62·2%) were not consanguineous, 492 (31·6%) were first cousin, 61 (3·9%) were second cousin and 36 (2·3%) had lower degrees of consanguinity. Beirut suburb dwelling, low education subgroups, women working in the home and non-Christian religion presented the highest rates of consanguinity (p<0·05). Consanguinity is associated with couples' nulliparity and child chronic morbidity. Factors that could affect consanguinity are having consanguineous parents, having a favourable opinion towards consanguinity, choosing a spouse for religious reasons, particularly in Islam, woman having a low education, woman working in the home and women thinking that consanguinity would not lead to serious diseases. Consanguinity is therefore still a prevailing problem in Lebanon. Specific health education, and genetic counselling in particular, are suggested to explain the consequences of consanguinity to the general population and to help couples make informed choices.
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Junaedi, Mahfud. "IMAM HATIP SCHOOL (IMAM HATIP LISESI): Islamic School in Contemporary Secular Turkey." Analisa 1, no. 1 (May 19, 2016): 121. http://dx.doi.org/10.18784/analisa.v1i1.219.
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<p><em>Imam Hatip schools have been a crucial and controversial Islamic education in a secular Turkey. The majority of Imam Hatip School students come from families who live and conduct their relations in accordance with Islamic norms and principles. Many conservative, religious-minded parents in rural and small town (in central and eastern Turkey) sent their children after primary school to an Imam Hatip High school, because this is the only school type where they would study Islamic subjects besides the general curriculum and where the teachers were believed to impart traditional moral values. Many of those parents would, however, wish their children to pursue modern careers and find more prestigious and better paid jobs than that of a modest preacher.</em><em> </em><em>Today Imam Hatip schools do not only produce Imams (leaders of prayer) and hatips (deliver khutba at every Friday sermon), but also designed to cultivate religious sensibilities (dini hassasiyetler) in their students. The schools aim to heighten their students awareness of faith and promote the notion that religion should play a substantial role in the life of individuals and society. The most important is that Imam Hatip schools play an important role in Turkey’s pious community and making the country more Islamic. </em><em></em></p>
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Naveed, Ayesha, and Damber Kumar Nirola. "Mental health in Bhutan." International Psychiatry 9, no. 1 (February 2012): 11–12. http://dx.doi.org/10.1192/s1749367600002915.
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The Kingdom of Bhutan lies in the folds of the eastern Himalayas, sandwiched between India to the south and China to the north. It has a total area of 38394 km2, which is roughly the size of Switzerland, and a population of a little over 70 0000 (Royal Government of Bhutan, 2002). It is a mountainous country, except for a small flat strip in the southern foothills. The official language is Dzongha, but English is widely spoken. English is the medium of instruction from pre-primary level onwards. In 1999 Bhutan allowed viewing of television and use of the internet, as a step towards modernisation. In the early 20th century, Bhutan came into contact with the British Empire; Bhutan maintains strong bilateral relations with India. Business Week magazine in 2006 rated Bhutan the happiest country in Asia and the eighth happiest in the world, based on a global survey. Bhutan is in fact the only country where happiness is measured in the form of an index, ‘Gross National Happiness’. The main religion practised in the country is Buddhism, with Hinduism as the second most prevalent. The capital and largest city is Thimphu. In 2007, Bhutan made the transition from absolute monarchy to constitutional monarchy, and held its first general election in 2008. Bhutan is a member of the United Nations and of the South Asian Association for Regional Cooperation (SAARC); it hosted the 16th SAARC summit in April 2010.
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Alrawi, Yousuf. "Exploring barriers to family planning service utilization and uptake among women in Iraq." Eastern Mediterranean Health Journal 27, no. 8 (August 26, 2021): 818–25. http://dx.doi.org/10.26719/emhj.21.015.
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Background: Family planning helps to avoid unwanted pregnancy and reduce maternal mortality and morbidity. Contraceptive prevalence is still relatively low (58%) in Iraq compared with other countries in the Eastern Mediterranean Region, and the unmet need (12%) and total fertility (4.2 children per woman) rates are still high. Services are available free of charge or heavily subsidized in many public and private health facilities, yet many women may still not use them due to social, cultural, financial or health care services constraints. Aims: This scoping review explores barriers to family planning services utilization and uptake among women in Iraq. Methods: The review uses an adapted conceptual framework from quality of care and human rights-based frameworks to analyse published scientific studies. Results: At policy level, the government has supported family planning but not enough resources were allocated. At the service level, low family planning promotion from health care providers (especially during antenatal care visits) along with provider bias for certain types of contraception, have contributed to inaccurate information and misconceptions. At the community and individual level, women’s choice is still largely influenced by the husband’s position on contraception as men are still considered the key decision-makers in regard to fertility. Valuing a large family is still a barrier to family planning services utilization and uptake whereas religion was found to support the use of family planning. Conclusion: There is a need to provide promotional messages and encouraging mutual fertility decisions.