Relevant bibliographies by topics / Religious life and custoims

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

Academic literature on the topic 'Religious life and custoims'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Religious life and custoims"

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Nawir, M. Syukri, Muhamad Yusuf, and Akhmad Kadir. "Islam Raja Ampat dan Mitos Hantu Cuwig." SANGKéP: Jurnal Kajian Sosial Keagamaan 3, no. 1 (January 24, 2020): 1–22. http://dx.doi.org/10.20414/sangkep.v3i1.1482.

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The clash of religions, customs, local beliefs gives a distinctive color in the lives of the people of the Raja Ampat Islands. How the myth of Cuwig's mythical influence on religious life in the village of Lilinta in the Raja Ampat-Papua archipelago and in interpreting and reformulate their religious life in response to the myth of Cuwig. Religious knowledge has an important meaning to improve the faith of the community, thus creating religious emotion, encouraging people to do religious actions, although there is still a society believing the mystical, lack of of religious development. The mythical ghost of Cuwig is influenced by the environment. Myths evolved from the simultaneous stories beginning with the emergence of sudden death from the citizens, the problem spread the issue of the science of Cuwig in the intended person.
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Setiyawan, Imas Setiyawan, and Elfada Adella Hidayat. "Dialog Antar Umat Beragama Sebagai Piranti Menumbuhkan Sikap Toleransi." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 1 (January 5, 2018): 60–77. http://dx.doi.org/10.31538/almada.v1i1.142.

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Inter-religious harmony has until now become a goal in the life of every human being. Where each individual or group continues to maintain an attitude of tolerance to always live peacefully in a country that has diverse ethnic groups, customs, culture and religion. Given that tolerance must be possessed by every human being on this earth. What about mutual respect, respecting the trust of others, and not forcing the truth to those who already have their own truth. Like religious tolerance, every human being must respect the worship procedure for other religions, teachings that they believe in in his religion and do not see one's religious background if he wants to help him. Dialogue, is one way for tolerance to be maintained in interfaith relations. With the dialogue between religious people, whether individuals or religious groups, it will be easier to express their thoughts without fear of arousing words of attacking one another. In every religion, such as Islam, Christianity, Buddhism, Hinduism, and Confucianism, views on tolerance and dialogue between religious groups are different. Although, it has the same meaning. Namely, both of them aim to continue to maintain the harmony of life between religious people. In this article, we will discuss interfaith dialogue, tolerance and dialogue in the perspective of religions. Also how can dialogue be a moral to foster an attitude of enthusiasm among religious people.
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Arif, Mahmud. "A Mosque in a Thousand Temple Island: Local Wisdom of Pegayaman Muslim Village in Preserving Harmony in Bali." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, no. 1 (December 31, 2019): 16–30. http://dx.doi.org/10.15575/jw.v4i1.4809.

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There are some scholars, such as Clifford Geertz, Geoffrey Robinson and Miquel Covarubbias who pay much attention to the patterns of the religious and cultural life of Balinese. They show various perspectives on Balinese religious and cultural lives, those that are generally closely related to Hinduism and tourism. For this reason, a study on the religious life of the Muslim communities in Bali is interesting because it represents various viewpoints while revealing another side of Balinese exoticism. Pegayaman Muslim village of Buleleng regency is an old village inhabited by Muslims amidst strong Hindu influences. This village is unique and recognized as one of the oldest Muslim villages in Bali. In general, the people in this village are able to live side by side peacefully with the adherents of other religions through local wisdom by building harmony with puri(castle), pura (temple), and Balinese customs, like actualization of Menyama Beraya in daily life and Sokok Base that are presented at procession of Maulid festival every year.
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Nordberg, Andreas. "Old Customs." Temenos - Nordic Journal of Comparative Religion 54, no. 2 (December 19, 2018): 125–47. http://dx.doi.org/10.33356/temenos.69935.

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Although they highlight the Norse (religious) term siðr ‘custom’ and its cognates, some researchers of pre-Christian Scandinavia suggest that the concept of religion involves a Christocentric discourse and should be used cautiously, or even only for Christianity. Some scholars therefore recommend a categorical distinction between pre-Christian (religious) siðr and Christian religion. This paper contributes to this ongoing discussion. I argue that while it is meaningful to highlight the term siðr and its cognates, the distinction between pre-Christian siðr and medieval Christian religion is problematic. 1) While siðr had various meanings in vernacular language, the current debate emphasises only its religious aspect, thus turning the indigenous term into an implicit etic concept. 2) The word siðr and its cognates were also used in medieval Scandinavian languages as designations for Christianity, and hence, the categorisation of pre-Christian siðr and medieval Christian religion is misleading. 3) The distinction between popular siðr and formal religion is fundamentally based on the two-tier model of popular/folk religion–religion. 4) The vernacular (religious) word siðr in the sense of ‘religious customs, the religious aspects of the conventional way of life’ and the heuristic category of (lived) religion are in fact complementary in the study of religion in both Viking and medieval Scandinavia.
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Taragin-Zeller, Lea, and Edward Kessler. "“It’s Not Doctrine, This Is Just How It Is Happening!”: Religious Creativity in the Time of COVID-19." Religions 12, no. 9 (September 10, 2021): 747. http://dx.doi.org/10.3390/rel12090747.

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Drawing on thirty in-depth interviews with faith leaders in the UK (including Islam, Christianity, Judaism, Hinduism, and Sikhism), we examine the diverse ways religious groups reorient religious life during COVID-19. Analysing the shift to virtual and home-based worship, we show the creative ways religious communities altered their customs, rituals, and practices to fit a new virtual reality amidst rigid social distancing guidelines. This study offers a distinctive comparative perspective into religious creativity amidst acute social change, allowing us to showcase notable differences, especially in terms of the possibility to fully perform worship online. We found that whilst all faith communities faced the same challenge of ministering and supporting their communities online, some were able to deliver services and perform worship online but others, for theological reasons, could not offer communal prayer. These differences existed within each religion rather than across religious boundaries, representing intra-faith divergence at the same time as cross-faith convergence. This analysis allows us to go beyond common socio-religious categories of religion, while showcasing the diverse forms of religious life amidst COVID-19. This study also offers a diverse case study of the relationship between religions as well as between religion, state, and society amidst COVID-19.
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Peow, Poey Tiang. "Religions in progress or regress: Inner strength matters, from the Buddhist perspective." INTERNATIONAL JOURNAL OF MANAGEMENT & INFORMATION TECHNOLOGY 7, no. 1 (November 25, 2013): 912–23. http://dx.doi.org/10.24297/ijmit.v7i1.710.

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Religions in general offer remedies to aching minds and therefore humans seek relief for their problems in life. Spirituality is always a matter of concern and people who follow different religions are constantly searching for it. Man becomes helpless in extreme difficulties and it is quite natural that religions play significant roles in human lives. It is mainly because the complexities in life are being increased day by day and to encounter this people take refuge in spirituality. All religions offer some sort of solutions and so they are relevant among the followers. Therefore, they play decisive roles in the life of individuals. Religions are not only sets of beliefs, but they also provide guidelines to the peoples life. They become ideals of people, strengthening their inner values and morals in life. But increased institutionalization of religions and some of the practices and customs may distract people from them. Involvement of religions in politics in certain areas in the globe has also created a negative attitude among the common people. Communal tensions, terrorism, atrocities and even war are caused because of the differences of the opinions among followers of different religions. There might be strong reasons why people are deviated from religions and the practices. In order to address those issues, Buddhism as a philosophy answers the basic problems of life, as it explains the causes of conflicts and the needs for the enlightenment. In this paper, I attempt to show how the inner strength of individuals can be a very crucial aspect that can help man to achieve wisdom in all aspect, and in so doing we argue that new outcome and religious education would be necessary to help the society as well as the individuals to that end. This paper also argues that the development of mutual understanding and a peaceful survival of mankind necessitate religious education and interaction between various ideologies.
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Tanhan, Fuat, Süleyman Kasap, and Fırat Ünsal. "Cultural and religious perspective of loss and bereavement in Anatolia." Journal of Human Sciences 13, no. 3 (October 21, 2016): 4181. http://dx.doi.org/10.14687/jhs.v13i3.3892.

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Coping with death is a grueling job to be done however it is not impossible. All cultures have developed ways to cope with death. Interfering with these practices may interfere with the necessary grieving processes. Understanding different cultures' and religions response to death can help counselors recognize the grieving process in patients of other cultures. It is also important to realize that, while each individual grief process is unique, there is a form of grief that is disabling, interfering with function and quality of life. A great majority of the people in Anatolia have remained under the influence of tradition as well as religion. In the foundation of main behavior models which forms our traditional life, ensuring them to possess specialty and formation however there lays numerous customs, beliefs and ethic operations. So that such kind of variations affects the death and the bereavement customs. As in the case of the three important event of the life, a great number of beliefs, customs, tradition, ceremonies, and behaviors have been also grouped around death. Such beliefs, customs, transactions, ceremonies and pattern behaviors which accumulated around the death and surrounded individuals with the death are collected under three groups. Sets of traditions formed as pre-death, during death and after death. So this study was carried out so as to determine the approach of Anatolian traditions to the death and bereavement. This qualitative research was conducted by means of semi-structured interviews in which three questions prepared by the researchers and were asked to four volunteer male participants whose mean age was seventy-five years old. The study concludes that the traditions of Anatolia give importance to sharing and supporting the family of deceased, which overlaps the literature of bereavement process psychology.
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Aufa, Ari Abi. "MEMAKNAI KEMATIAN DALAM UPACARA KEMATIAN DI JAWA." An-Nas 1, no. 1 (March 9, 2017): 1–11. http://dx.doi.org/10.36840/an-nas.v1i1.164.

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Javaneese culture adopts and mixes customs from some religions and local beliefs, such as Hinduism, Buddhism, and Islam. Funeral customs may vary across cultures and religions, but there is something common, a ceremony. Funerary customs comprise the complex of beliefs and practices used by a culture to remember and respect the dead, from interment itself, to various monuments, prayers, and rituals undertaken in their honor. Additionally, funerals often have religious aspects which are intended to help the soul of the deceased reach the afterlife. Thus, death is concieved as something terrifying at one side and something waited for at the other side. To respect the moment, people gather and pray for the death and for themselves. The ceremony, i.e. the feast, gave benefecial effects in their social life, creating harmony and solidarity between the members of the community. So, for Javaneese, to show that death has meanings, they create and adopts customs, and practice it whenever such event emerge
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Uddin, Mukhtar. "PEMBINAAN KERUKUNAN UMAT BERAGAMA MASYARAKAT TRANSMIGRAN DI KALIMANTAN TENGAH." Analisa 15, no. 01 (May 18, 2016): 15. http://dx.doi.org/10.18784/analisa.v15i01.321.

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<p>Indonesia is plural society. This pluralism is observed in its<br />ethnics, religions, languages, and customs. In social life, pluralism <br />in religion especially often creates many problems. This could<br />happen in migrant society. It is, for example, effected by<br />interpretation of each religious moral; although in their religion <br />also suggest tolerance.</p><p><br />Hence, government needs to manage trans-migrant society. <br />This management could be observed in management administration.<br />Result of the study show that governmental management generally<br />only gives religious community's harmony at the beginning of their<br />settlement in trans-migrant areas. Afterward, management is doing<br />by religious figures and communities figures. That management is<br />not specifically designed to manage community in harmony among<br />religious community in that area. The management is through<br />pengajian, religious preaches and lecturers,</p>
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Burhanuddin, Nunu, Dodi Pasilaputra, and Hardi Putra Wirman. "Pluralism and Religious Conflict in the Frame of Regional Autonomy in West Sumatra." ADDIN 14, no. 2 (August 1, 2020): 165. http://dx.doi.org/10.21043/addin.v14i2.8666.

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The diversity of ethnicities, races, and religions is a reality in the life of the nation and state, although it is undeniable that there is a potential for conflict. This study aimed to explain the pattern of religious harmony in West Sumatra within the framework of regional autonomy which is adopted from the cultural system and local wisdom. This study used a phenomenological approach to provide accurate conditions of multi-ethnic, cultural, and religious communities. The results showed that the pattern of religious harmony through the resolution of religious conflicts in several regions in West Sumatra was carried out through the alignment of regional autonomy with local customs and culture. Forms of alignment include alignment of school uniforms, equal distribution of sacrificial meat, the presence of <em>baralek</em>, the tradition of <em>manyiriah</em>, interfaith graves between Muslims and Christians, and the application of customary philosophies. This study contributes to the theory of a cultural approach based on local wisdom in resolving religious conflicts and strengthening social integration of the community.
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Dissertations / Theses on the topic "Religious life and custoims"

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Drum, Mary Therese, and mikewood@deakin edu au. "Women, religion and social change in the Philippines: Refractions of the past in urban filipinas' religious practices today." Deakin University. School of Social Inquiry, 2001. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060825.115435.

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This research is an exploration of the place of religious beliefs and practices in the life of contemporary, predominantly Catholic, Filipinas in a large Quezon City Barangay in Metro Manila. I use an iterative discussion of the present in the light of historical studies, which point to women in pre-Spanish ‘Filipino’ society having been the custodians of a rich religious heritage and the central performers in a great variety of ritual activities. I contend that although the widespread Catholic evangelisation, which accompanied colonisation, privileged male religious leadership, Filipinos have retained their belief in feminine personages being primary conduits of access to spiritual agency through which the course of life is directed. In continuity with pre-Hispanic practices, religious activities continue to be conceived in popular consciousness as predominantly women’s sphere of work in the Philippines. I argue that the reason for this is that power is not conceived as a unitary, undifferentiated entity. There are gendered avenues to prestige and power in the Philippines, one of which directly concerns religious leadership and authority. The legitimacy of religious leadership in the Philippines is heavily dependent on the ability to foster and maintain harmonious social relations. At the local level, this leadership role is largely vested in mature influential women, who are the primary arbiters of social values in their local communities. I hold that Filipinos have appropriated symbols of Catholicism in ways that allow for a continuation and strengthening of their basic indigenous beliefs so that Filipinos’ religious beliefs and practices are not dichotomous, as has sometimes been argued. Rather, I illustrate from my research that present day urban Filipinos engage in a blend of formal and informal religious practices and that in the rituals associated with both of these forms of religious practice, women exercise important and influential roles. From the position of a feminist perspective I draw on individual women’s articulation of their life stories, combined with my observation and participation in the religious practices of Catholic women from different ethnic and socio-economic backgrounds, to discuss the role of Filipinas in local level community religious leadership. I make interconnections between women’s influence in this sphere, their positioning in family social relations, their role in the celebration of All Saints and All Souls Days in Metro Manila’s cemeteries and the ubiquity and importance of Marian devotions. I accompany these discussions with an extensive body of pictorial plates.
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Frith, Tabitha 1975. "Reflexive Islam : the rationalisation and re-enchantment of religious identity in Malaysia." Monash University, School of Political and Social Inquiry, 2001. http://arrow.monash.edu.au/hdl/1959.1/9116.

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Huang, Shiun-Wey. "Religious change and continuity among the Ami of Taiwan." Thesis, University of St Andrews, 1996. http://hdl.handle.net/10023/14412.

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Within a few years of the end of World War Two Christianity had spread to every Taiwanese aboriginal group. Nowadays a variety of Christian churches play an important role in aboriginal society. This study is about conversion to Christianity and its aftermath in an aboriginal village. Fieldwork was conducted among the Ami (one of the nine Taiwanese aboriginal groups), in Iwan, a village on the eastern coastal of Taiwan. In this study the individual interests of social actors are emphasised. I suggest that not only political leaders had special motives (i.e. to pursue political power) in conversion, but also ordinary people had their own interests too (i.e. to pursue a better life in the future). In this sense we might say that the meanings, functions, purposes and aims imputed to religion by converts are arrived at through local dialogues. Religious conversion happened against a historical background of long and sustained contact with colonising immigrants (e.g. Japanese and Chinese). During colonial rule. Ami social life expanded radically and mass conversion took place, in the 1950s, when a common dissatisfaction with life was felt. I argue that relative deprivation was an important factor in this conversion and it became significant because of the emphasis put on it by local political leaders. The adoption of different Christian churches is best understood from the perspective of internal political relations and the careers of political leaders. In general I argue that through the articulations of prominent Ami leaders various external phenomena have been integrated into Ami life and successful articulations have also helped certain political leaders to pursue or maintain their authority.
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Morton, A. "The historical development of Roman religion in Pannonia from AD 9 to 285." Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683048.

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Armstrong, John Malcolm. "Religious attendance and affiliation patterns in Australia 1966 to 1996 : the dichotomy of religious identity and practice." View thesis entry in Australian Digital Theses Program, 2001. http://thesis.anu.edu.au/public/adt-ANU20020729.140410/index.html.

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Borman, Patricia D. "Spirituality and religiosity and their relationship to the quality of life in oncology patients." Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1159141.

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As the efficacy of cancer treatments has improved and the life span for cancer patients has extended, interest in patients' quality of life has increased. Assessing patients' quality of life continues to gain importance as it impacts numerous facets of oncology. Similarly, interest in spirituality and religiosity have increased as they become recognized as resources for healing in health care. This study examined spirituality and religiosity and their relationship with quality of life in cancer patients. Additional variables such as age, gender, and stage of cancer were also examined for their relationship to quality of life in cancer patients. A stepwise multiple regression analysis was performed to determine if spirituality, religiosity, age, gender, and stage of cancer are predictors of cancer patients' quality of life. The analysis indicated that patients with higher levels of spirituality tend to experience better quality of life, and patients with more advanced stages of cancer tend to experience lower quality of life. Religiosity, age, and gender were not predictors of cancer patients' quality of life.
Department of Counseling Psychology and Guidance Services
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Kingsbury, Kate. "New Mouride movements in Dakar and the diaspora." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669764.

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Harper, Sally. "Medieval English Benedictine liturgy : studies in the formation, structure, and content of the monastic votive office, c. 950-1540." Thesis, University of Oxford, 1989. http://ora.ox.ac.uk/objects/uuid:639874f5-7097-4ee1-a282-4dd82003c309.

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By comparison with its secular counterpart, the liturgy of English medieval monasteries has received little attention. This thesis explores one aspect of the liturgy of some of the wealthiest and most influential foundations in England - the Benedictine houses. It covers the formation and proliferation of 'votive' observances, recited as additions to or replacements for the major calendar observances. Evidence is drawn from over fifty manuscripts, dating from the Benedictine reform of the tenth century to the eve of the Dissolution in the sixteenth century. Some thirty monasteries are represented, with particular reference to the practices of Winchester, St Albans, Worcester and St Mary's, York. Part One examines the precedent for appended observances in The Rule of St Benedict (c.540), and the interpretation of this document by the Carolingian reformer Benedict of Aniane (c.750-821). Votive practices in the first English monastic customary, Regularis Concordia (c.970), and other devotional sources of a similar date are analysed. Part Two deals with the proliferation of three major observances after the Conquest - the daily votive office, recited as an appendage to the regular hours, the weekly commemorative office, which served as a replacement for the ferial office, and the independent antiphon (in particular Salve regina), recited or sung after Compline. The structure, adoption and devotional characteristics of each observance are examined, with particular reference to the predominantly Marian bias of much of the repertory. The second volume contains liturgical texts and related analytical tables, a descriptive catalogue of sources, transcriptions of Marian antiphons from the Worcester Antiphoner (c. 1230) and a comparison of eight versions of Salve regina.
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Bendlin, Andreas E. "Social complexity and religion at Rome in the second and first centuries BCE." Thesis, University of Oxford, 1998. http://ora.ox.ac.uk/objects/uuid:5591ee29-9497-4a1a-a1f2-9bbc56af7879.

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This thesis studies the religious system of the city of Rome and its immediate hinterland from the end of the Second Punic War to the emergence of autocratic rule shortly before the turn of the millennium. The Romans lacked a separate word for 'religion'. Scholars therefore hold that modern notions of religion, due to their Christianizing assumptions, cannot be applied to Roman religion, which consisted in public and social religious observance rather than in individual spirituality. The first chapter argues that Roman religion can be conceptualized as a system of social religious behaviour and individual motivational processes. A comparative definition of 'religion', which transcends Christianizing assumptions, is proposed to support this argument. In chapter two, modern interpretations of Roman religion, which view Republican religion as a 'closed system' in which religion is undifferentiated from politics and from public life, are criticized. It is argued that these interpretations start from unwarranted preconceptions concerning the interrelation of religion and society. Instead, I suggest that we should apply the model of an 'open system': the religious system at Rome was interrelated with its environment, but at the same time it could be conceptualized as being differentiated from other realms of social activity at Rome. Chapter three refutes the view that the identity of religion at Rome can be described by models of political or cultural identity. Instead, religious communication in Late Republican Rome was characterized by contextual rather than by substantive meanings. The fluidity of religious meaning in Late Republican Rome, a metropolis of nearly 1,000,000 inhabitants, implies that normative definitions of the constituents of Roman religion fail to convince. In relation to coloniae and municipia it is attempted to show that the religious system of Rome, a local religion geared to the physical city and its immediate hinterland, was not capable of becoming a universal religion. In the fourth chapter, the parameters organizing Roman religion are discussed. My thesis is that Roman religion in the Late Republic was decentralized in that religious authority was diffused and religious responsibilities were divided. In the city of Rome, there existed a market of religious alternatives, which was characterized by the compatibility of different deities and cults in a polytheistic context.
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Fan, HaiYan (LingLing), and University of Lethbridge Faculty of Arts and Science. "Medical encounters in "closed religious communities" : palliative care for Low German-Speaking Mennonite people." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Anthropology and Health Sciences, 2011, 2011. http://hdl.handle.net/10133/3079.

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This multi-sited ethnography focuses on beliefs and practices associated with death, dying, and palliative care among the Low German-Speaking (LGS) Mennonites. The qualitative data, collected through participant-observation fieldwork and interviews conducted in three LGS Mennonite communities in Mexico and Canada, show a gap between official definitions of palliative care and its practice in real life. The LGS Mennonites’ care for their dying members, in reality, is integrated into their community lives that emphasize or reinforce discipleship by promoting the practices of mutual aid, social networks, and brotherhood/sisterhood among community members. This study also offers ethnographic insights into some difficulties that healthcare providers face while delivering the “holistic” palliative care services to their patients in general, and to the LGS Mennonites in particular. Finally, it provides some suggestions that may aid healthcare providers in developing culturally safe and competent health care services for the LGS Mennonite people living in Canada.
xi, 231 leaves ; 29 cm
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Books on the topic "Religious life and custoims"

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Religions and religious life in China. Beijing: China Intercontinental Press, 2004.

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Chinese religious life. Oxford [England]: Oxford University Press, 2011.

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Semana, de Estudios Medievales (Nájera Spain) (4th 1993 Nájera Spain). IV Semana de Estudios Medievales: Nájera, 2 al 6 de agosto de 1993. Logroño: Gobierno de La Rioja, Instituto de Estudios Riojanos, 1994.

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Śramaṇism in early Indian religions and religious life. Jodhpur: Kusumanjali Book World, 2007.

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Chʻoe, Chun-sik. Folk-religion: The Customs in Korea. Seoul, Korea: Ewha Womans University Press, 2006.

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Strategies for sustaining religious commitment: The art of the religious life. Lewiston, N.Y: E. Mellen Press, 1991.

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Tonga religious life in the twentieth century. Lusaka, Zambia: Bookworld Publishers, 2006.

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Studies in the prevalence of religious beliefs and religious practice in contemporary Sweden. Uppsala: S. Academiae Ubsaliensis, 1990.

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Victorian religion: Faith and life in Britain. Westport, Conn: Praeger, 2008.

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Fund, Tibet, ed. Tibetan Buddhist life. London: DK Pub., 2003.

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Book chapters on the topic "Religious life and custoims"

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Roebben, Bert. "Taking Life into Consideration." In Redefining Religious Education, 221–32. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137373892_16.

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Luttrell, Anthony, and Gregory O’Malley. "Religious and cultural life." In The Countryside Of Hospitaller Rhodes 1306-1423, 50–72. First edition. | Milton Park, Abingdon, Oxon; New York: Routledge, [2018] |: Routledge, 2019. http://dx.doi.org/10.4324/9781315181790-5.

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Treat, James. "“Modern Indian Religious Life”." In Around the Sacred Fire, 123–70. New York: Palgrave Macmillan US, 2003. http://dx.doi.org/10.1007/978-1-137-05175-2_6.

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Kiss, Dénes. "Churches and Religious Life." In Unequal Accommodation of Minority Rights, 293–316. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78893-7_7.

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Murdock, Graeme. "Religious Life and Culture." In Beyond Calvin, 102–24. London: Macmillan Education UK, 2004. http://dx.doi.org/10.1007/978-0-230-21259-6_6.

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"Religious Customs in End-of-Life Care." In Fast Facts for the Hospice Nurse. New York, NY: Springer Publishing Company, 2020. http://dx.doi.org/10.1891/9780826164643.0011.

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Zeitlin, Steve. "Navigating Transitions." In The Poetry of Everyday Life. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501702358.003.0015.

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This chapter considers the poetry underlying rites of passage. Throughout the life cycle, the complex cycling and recycling of customs and rites of passage is reminiscent of the classic children's toy the Slinky. Along with the rites of passage that mark linear time, seasonal customs and holidays shape a sense of cyclical, recurrent time. Rites of passage are the mileposts that guide travelers through the life cycle. In 1909, ethnographer Arnold van Gennep compared tribal rituals in different parts of the world and noted the similarities “among ceremonies of birth, childhood, social puberty, betrothal, marriage, pregnancy, fatherhood, initiation into religious societies and funerals.” All these rites of passage, he observed, consist of three distinct phases: separation, transition, and incorporation.
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"2. Law and Custom." In The Religious and Spiritual Life of the Jews of Medina, 25–67. BRILL, 2014. http://dx.doi.org/10.1163/9789004266094_004.

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Taylor-Guthartz, Lindsey. "Red Threads and Amulets: Women’s ‘Unofficial’ Life in the Family." In Challenge and Conformity, 208–51. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781786941718.003.0007.

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This chapter explores unofficial domestic customs. The least visible aspect of Jewish women's lives is the individual customs or practices they perform in a domestic or everyday context, many learnt from female relatives, and the part these play in their religious lives. Individual practices are often so automatic that women do not reflect on them. In some cases, they receive so little attention from rabbis or in popular Jewish literature that women themselves discount or denigrate them as 'superstitions', even as they practise them. There has been a decline in older practices, which are more likely to be identified as magical or superstitious by women operating partly within a Western worldview, whereas more pietistic practices have increased in number among young women with higher levels of formal Jewish education. Other factors that facilitate and shape change in women's religious lives include developing technology in the Western world, such as the replacement of domestic manufacture by industrial production, leading to the demise of customs associated with these technologies, and the growing possibilities offered by the Internet in spreading knowledge of recently invented or expanded customs. Traditionalist women, though principally Western in their education and thinking, are still inextricably linked to their Jewish identity, which often includes customs and practices for which they might struggle to find a rationale, but which they are committed to observing. These customs provide a fertile field for women to adapt and reinterpret existing practices, and to invent new ones that express their most urgent concerns and aims.
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Metcalf, Allan. "Pope Night in America." In The Life of Guy, 83–90. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190669201.003.0007.

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The popular Gunpowder Treason Day crossed the Atlantic with the first English settlers both to Jamestown and to New England. As early as 1623 we find William Bradford reporting a bonfire by “roistering” seamen that burned out of control. Still farther north, in Newfoundland, Governor Robert Hayman in 1628 wrote a poem celebrating the “joyfull Holy-day” inadvertently created by “Guy Vaux, and his mates.” In Boston, for decades North Enders battled South Enders on November 5, each group trying to grab the other’s effigy of the pope, the victors then burning both. Throughout the colonies, Pope Day grew to its height in the 18th century. But then came the American Revolution. George Washington scolded the Boston brawlers for “that ridiculous and childish custom of burning the Effigy of the pope,” at a time of seeking the alliance of Catholic Canada. With American colonists aiming more or less at what Guy Fawkes had intended, with religious toleration established in the First Amendment of the Constitution, and with Guy Fawkes increasingly distant and unknown, almost all celebrations of Pope Day disappeared in the 19th century.
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Conference papers on the topic "Religious life and custoims"

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

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Manhalova, Jana. "FINALITY OF LIFE IN CONTEMPORARY RELIGIOUS TRADITIONS." In 4th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS Proceedings. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/33/s12.038.

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Prasetiawati, Prasetiawati. "The Role of Religious Harmony Forum for Maintain Religious Life in Palangka Raya." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302093.

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Handicha, Deslaz Rannu. "Implementation of Religious and Belief Rights in Surabaya for Creating the Collectability in Religious Life." In The 2nd International Conference of Law, Government and Social Justice (ICOLGAS 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201209.262.

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Burhani, Haris, Hendri Waseso, Siti Atieqoh, and A. Hamidi. "Mainstreaming Religious Moderation on Millennial Generation through Religious Literacy on Social Media." In Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2-5 November 2020, Bogor, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.2-11-2020.2305069.

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Vasile, Adrian. "Secularization and its Impact on the Jews’ Religious Life." In DIALOGO-CONF 2017. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2017. http://dx.doi.org/10.18638/dialogo.2017.4.1.7.

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Selanno, Semuel. "Prenatal Life Education Based on Family Christian Religious Education." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302145.

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Widodo, Bali, and Suwarma Al Muchtar. "The Optimization of Civic Education in Building the Harmony of Religious Life Through Religious Humanism Approach." In 2nd Annual Civic Education Conference (ACEC 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200320.011.

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Rabitha, Daniel, Ismail Ismail, and Novi Nugroho. "Religious Moderation in Pre-Marriage Courses." In Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2-5 November 2020, Bogor, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.2-11-2020.2305060.

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Arafah, Sitti, and Basman Basman. "The Harmony Of Religious People Perspetive Of Christian Group: Intra And Inter-Religious Relations In Ambon." In Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2-5 November 2020, Bogor, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.2-11-2020.2305076.

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Reports on the topic "Religious life and custoims"

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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.003.

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India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.
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Research, Gratis. Bioethics: The Religion of Science. Gratis Research, November 2020. http://dx.doi.org/10.47496/gr.blog.02.

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Bioethics is a study of the typically controversial ethics which are brought about by the advances in life sciences and healthcare, ranging from the debates over boundaries of life to the right to reject medical care for religious or social reasons
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Maheshwar, Seema. Experiences of Intersecting Inequalities for Poor Hindu Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.012.

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Through first-hand accounts of marginalisation and discrimination, the research paper in question explores the reality of life in Pakistan for poor Hindu women and girls who face intersecting and overlapping inequalities due to their religious identity, their gender and their caste. They carry a heavy burden among the marginalised groups in Pakistan, facing violence, discrimination and exclusion, lack of access to education, transportation and health care, along with occupational discrimination and a high threat of abduction, forced conversion and forced marriage.
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Tuko Pamoja: A guide for talking with young people about their reproductive health. Population Council, 2005. http://dx.doi.org/10.31899/rh16.1017.

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This guide was developed for public health technicians working with the Ministry of Health as part of the Kenya Adolescent Reproductive Health Project Tuko Pamoja (We Are Together). It can be used by anyone wishing to broaden their understanding of adolescent reproductive health (RH) issues and improve communication with young people. Providing young people with support by talking with and listening to them as well as ensuring they have access to accurate information can help them understand the wide range of changes they are experiencing during adolescence. Although parents, teachers, religious and community leaders, and health-care providers are expected to educate adolescents about personal and physical development, relationships, and their roles in society, it may be difficult for them to do so in a comfortable and unbiased way. For these reasons, it is important to meet adolescents’ need for information and services. Adolescent RH education provides information about reproductive physiology and puberty; protective behavior; and the responsibilities and consequences that come with sexual activity. Providing young people with accurate RH information promotes sexual health and well-being, and supports healthy, responsible, and positive life experiences, as well as preventing disease and unintended pregnancy.
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