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Journal articles on the topic 'Religious life and custoims'
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1
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.
2
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.
3
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.
4
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.
7
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
9
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.
11
Zahar, Erlina. "ANALISIS STRUKTUR MAJAS SELOKO HUKUM ADAT SEBAGAI BENTUK EKSPRESI SIMBOLIK NILAI-NILAI RELIGIUS MASYARAKAT MELAYU JAMBI." Jurnal Ilmiah Dikdaya 8, no. 1 (May 7, 2018): 150. http://dx.doi.org/10.33087/dikdaya.v8i1.96.
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Abstract: This study aims to gain a deep understanding of: 1) The structure of the custom of Seloko adat law as a form of traditional expression of jambi Malay society, and (2) the function of majas in custom seloko text texts on Melayu Jambi society. This research is qualitative descriptive by using method hermeneutic structural analysis. The data in this study are religious values in Seloko Adat, sourced from seloko lines in a collection of custom seloko text. Primary data sources were obtained from Jambi Customary Institution documents and secondary sources derived from related researches obtained from customary stakeholder books and information or those who knew about Seloko Adat on Jambi Community. The results of this study include: 1) In general, the religious values contained in the SAMJ majoric elements, reflected the use of the type of parable of majesty, metaphoric majesty, personification of majesty, hyperbole majesty, and repetitive masters. The expressions contained in the SAMJ are symbolic or indirect, and 2) In general the religious values of the aspects of understanding the symbols in the SAMJ Jambi text are reflected in religious symbols, custom symbols, and languages. The understanding of these symbols in the text of the Jambi Malay customs center illustrates the strong belief of the Malay Jambi people against the customary relationship with the Islamic religion, so that customary symbols refer to Islam. Understanding the symbols are related to aspects of belief, appreciation, knowledge and practice of Islamic teachings in the life of the Jambi Malay community.Keywords: Figure of Speech, Seloko Adat Law, Symbolic Expression, Religious Values.
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Grünhagen, Céline. "Tod und Bestattung im Kontext religiöser Pluralität. Probleme und Möglichkeiten bei der Umsetzung buddhistischer Bestattungen in Deutschland." Zeitschrift für Religions- und Geistesgeschichte 60, no. 4 (2008): 344–64. http://dx.doi.org/10.1163/157007308785797745.
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AbstractAlthough Germany's population is largely Christian, there are many German nationals as well as various immigrants who belong to non-Christian religious communities. When different religions and cultures with their particular rites and precepts meet, they can come into conflict with one another, hindering a peaceful coexistence. Cultural and religious discrepancies occur in various situations of everyday life, especially when it comes to the issue of funerals conducted in unfamiliar conditions. The rites and customs that relate to death and dying are usually basic elements of a religious tradition. They mark the end of a lifetime and often have a big impact on afterlife or rebirth respectively. Looking at the example of Buddhists in Germany, the article points to the difficulties and limitations that arise from non-Christian funerals in the Federal Republic. It also demonstrates the consequences of these conflicts for citizens of a different faith in German society and offers possible solutions for this problem.
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Salamah-Qudsi, Arin. "Crossing the Desert: Siyāḥa and Safar as Key Concepts in Early Sufi Literature and Life." Journal of Sufi Studies 2, no. 2 (2013): 129–47. http://dx.doi.org/10.1163/22105956-12341252.
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Abstract This article aims to introduce some inquiries concerning travel as a customary mode of ascetic life among early Sufis in the period between the third/ninth and sixth/twelfth centuries. Two prominent concepts are involved in this discussion: siyāḥa and safar. While safar was a general term that refers to a wide spectrum of traditions and customs included in the medieval Islamic culture of travel, the term siyāḥa indicated the custom of roving in solitude without provisions undertaken by some early ascetics and Sufis. The use of both terms over the course of the period under discussion was subjected to different shifts and developments in Sufi spheres. Critical censure against the early custom of siyāḥa was made essentially out of fear of ignoring the communal religious duties of Islam. Although siyāḥa seems to have been adopted by early ascetics, it was gradually replaced by Sufi authors and theoreticians with the term safar instead. After the fifth/eleventh century, the process of the “stabilization” of Sufi activities in particular spaces contributed to change the early Sufi principle in which spiritual progress was combined with, or even conditioned upon, spatial and physical mobility. However, individual cases in which the early ideal of siyāḥa was preserved should not be neglected.
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Taufik, Muhammad. "NILAI SOSIO-RELIGIUS MASYARAKAT STUDI INTERAKSI ANTARUMAT BERAGAMA DI YOGYAKARTA." Khazanah: Jurnal Studi Islam dan Humaniora 16, no. 1 (September 12, 2018): 49. http://dx.doi.org/10.18592/khazanah.v16i1.2056.
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This paper is the result of a field research that tries to trace the dynamics of rural communities related to interactions among religious people at Banguntapan Village, Yogyakarta. This research is appealing because village communities are still considered low and marginal class society; nevertheless in reality, they have local wisdom. The people of Banguntapan Village live in harmony, mutual cooperation –gotong royong- and are far from materialistic and luxurious life. This simple life creates their personalities that always respect each other, albeit different in religions, customs, and habits, which are apparent in the implementation of their socio-religious valuesthey have embraced so far.This research uses a qualitative method. This method is chosen because it emphasizes on the depth of value. It tries to answer how the choice of action is interpreted and given a certain meaning. The results of this study found that the religious conditions in Banguntapan village run well despite the potentials for friction. However, it can still be minimized with the spirit of togetherness. The people are so heterogeneous; almost all ethnic groups from Sabang to Merauke are living there. The original community of Banguntapan, in this case the Javanese, has an inclusive attitude towards the migrants from outside Banguntapan. The community is known to be open to migrant from any place, which is important to adapt and appreciate the Javanese tradition that is full of cultural manners. The socio-religious values in the interaction pattern among the people of Banguntapan Village community are always in the context of mutual relationship and mutual influence with other people in order to meet their needs and sustain their life. In fact, they assume that they have a meaning if there is another human being with whom they could interact. Social interaction that they understand is a form of socio-cultural dynamics that exist in the life of society.Tulisan ini merupakan hasil penelitian lapangan yang mencoba menelusuri dinamika masyarakat desa terkait dengan interaksi antar umat beragama yang lokasinya adalah Desa Banguntapan, Kecamatan Banguntapan, Kabupaten Bantul, Daerah Istimewa Yogyakarta. Penelitian ini menarik dilakukan karena masyarakat desa masih dianggap masyarakat kelas rendah dan marjinal. Namun kenyatannya memiliki kearifan lokal, yaitu salah satunya masyarakat Desa Banguntapan yang pada dasarnya mereka hidup rukun, gotong royong dan jauh dari kehidupan matrealistik dan mewah. Kehidupan yang sederhana ini menciptakan kepribadian mereka untuk selalu saling menghargai, meskipun berbeda agama dan kebiasaan, yang tampak dalam implementasi nilai sosio-religius yang mereka anut selama ini. Penelitian ini akan menggunakan metode kualitatif. Metode ini dipilih karena menekankan pada kedalaman nilai. Dengan metode ini akan mencoba menjawab bagaimana pilihan tindakan untuk dimaknai dan diberi arti tertentu. Hasil dari penelitian ini ditemukan bahwa kondisi keberagamaan di Desa Banguntapan berjalan dengan baik walaupun ada potensi untuk terjadinya gesekan-gesekan tapi sejauh ini masih bisa diminimalisir dengan semangat kebersamaan. Masyarakatnya memangheterogen, hampir semua suku bangsa Indonesia dari Sabang sampai Merauke ada di sini.MasyarakatasliBanguntapan yang dalamhalini orang JawamempunyaisikapinklusifterhadappendatangdariluarBanguntapan.Masyarakatnya dikenalterbukadengankaumpendatangdarimanasaja, yang pentingbisaberadaptasidanmenghargai tradisimasyarakatJawa yang penuhdenganbudayatatakrama.Nilai sosio-religius dalam pola interaksi antar umat beragama Masyarakat Desa Banguntapan senantiasa dalam konteks hubungan dan pengaruh timbal balik dengan masyarakat yang lain dalam rangka memenuhi kebutuhan dan mempertahankan kehidupannya.Abstract:This paper is the result of a field research that tries to trace the dynamics of rural communities related to interactions among religious people at Banguntapan Village, Yogyakarta. This research is appealing because village communities are still considered low and marginal class society; nevertheless in reality, they have local wisdom. The people of Banguntapan Village live in harmony, mutual cooperation –gotong royong- and are far from materialistic and luxurious life. This simple life creates their personalities that always respect each other, albeit different in religions, customs, and habits, which are apparent in the implementation of their socio-religious valuesthey have embraced so far.This research uses a qualitative method. This method is chosen because it emphasizes on the depth of value. It tries to answer how the choice of action is interpreted and given a certain meaning. The results of this study found that the religious conditions in Banguntapan village run well despite the potentials for friction. However, it can still be minimized with the spirit of togetherness. The people are so heterogeneous; almost all ethnic groups from Sabang to Merauke are living there. The original community of Banguntapan, in this case the Javanese, has an inclusive attitude towards the migrants from outside Banguntapan. The community is known to be open to migrant from any place, which is important to adapt and appreciate the Javanese tradition that is full of cultural manners. The socio-religious values in the interaction pattern among the people of Banguntapan Village community are always in the context of mutual relationship and mutual influence with other people in order to meet their needs and sustain their life. In fact, they assume that they have a meaning if there is another human being with whom they could interact. Social interaction that they understand is a form of socio-cultural dynamics that exist in the life of society.Keywords: Interaction, Social-religious, Religious people. Abstrak: Tulisan ini merupakan hasil penelitian lapangan yang mencoba menelusuri dinamika masyarakat desa terkait dengan interaksi antar umat beragama yang lokasinya adalah Desa Banguntapan, Kecamatan Banguntapan, Kabupaten Bantul, Daerah Istimewa Yogyakarta. Penelitian ini menarik dilakukan karena masyarakat desa masih dianggap masyarakat kelas rendah dan marjinal. Namun kenyatannya memiliki kearifan lokal, yaitu salah satunya masyarakat Desa Banguntapan yang pada dasarnya mereka hidup rukun, gotong royong dan jauh dari kehidupan matrealistik dan mewah. Kehidupan yang sederhana ini menciptakan kepribadian mereka untuk selalu saling menghargai, meskipun berbeda agama dan kebiasaan, yang tampak dalam implementasi nilai sosio-religius yang mereka anut selama ini. Penelitian ini akan menggunakan metode kualitatif. Metode ini dipilih karena menekankan pada kedalaman nilai. Dengan metode ini akan mencoba menjawab bagaimana pilihan tindakan untuk dimaknai dan diberi arti tertentu. Hasil dari penelitian ini ditemukan bahwa kondisi keberagamaan di Desa Banguntapan berjalan dengan baik walaupun ada potensi untuk terjadinya gesekan-gesekan tapi sejauh ini masih bisa diminimalisir dengan semangat kebersamaan. Masyarakatnya memangheterogen, hampir semua suku bangsa Indonesia dari Sabang sampai Merauke ada di sini.MasyarakatasliBanguntapan yang dalamhalini orang JawamempunyaisikapinklusifterhadappendatangdariluarBanguntapan.Masyarakatnya dikenalterbukadengankaumpendatangdarimanasaja, yang pentingbisaberadaptasidanmenghargai tradisimasyarakatJawa yang penuhdenganbudayatatakrama.Nilai sosio-religius dalam pola interaksi antar umat beragama Masyarakat Desa Banguntapan senantiasa dalam konteks hubungan dan pengaruh timbal balik dengan masyarakat yang lain dalam rangka memenuhi kebutuhan dan mempertahankan kehidupannya.
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R, Nirmaladevi. "Prostitution Life and Prosperity in Epics." International Research Journal of Tamil 3, no. 1 (January 27, 2021): 174–80. http://dx.doi.org/10.34256/irjt21119.
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The Science of Anthropology in separate Human Being understand the relationship between the various Human being along Faith, Custom, not written in law and religious belief- Women is most important in human being – In women whore is study the all kinds of Arts and proud in her life – Most beautiful women of whore only bought pariaum in her life – Silapathigaram – Manimegalai letter to Kovalan is the best one in Tamil literature- Now-a –Day these women’s are well in her life style – these women are good manner and popular in Novel Literature.
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Saidova, Sayyora. "INTERPRETATION OF THE RELIGIOUS FACTOR IN MODERN POLITICAL THEORIES." INTERNATIONAL JOURNAL OF CONSENSUS 3, no. 1 (March 30, 2020): 89–96. http://dx.doi.org/10.26739/2181-0788-2020-3-10.
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In the Middle East, the processes for leadership among religious and democratic progress in North Africa require that the state pursue secular policy on a scientific and dialectical basis. Because religious beliefs have become so ingrained in secular life that it is difficult to separate them. Because in the traditions and customs of the people, in various ceremonies, there is a secular as well as a religious aspect. Even the former Soviet Constitution, based on atheism, could not separate them. Religious faith has lived in the human heart despite external prohibitions. National independence has given freedom to religious belief, which is now breathing freely in the barrel. The religious policy of our state strengthens and expands this process and guarantees it constitutionally.
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Fatmawati, Nur Ika, and Ahmad Farid. "Dari Sikap Radikal Menuju Perilaku Terorisme : Deskripsi Perilaku Teroris di Kabupaten Lamongan." Madani Jurnal Politik dan Sosial Kemasyarakatan 12, no. 2 (August 3, 2020): 170–83. http://dx.doi.org/10.52166/madani.v12i2.2006.
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The Indonesian state has lived and grown based on the diversity of ethnic groups, religions, beliefs and customs that have developed beyond the age of this republic. Because of these factors, the founders of this nation formulated the values and philosophies of the nation which were abstracted in the Pancasila and also the opening of the Constitution as the basis of the country's constitution. One of the values is tolerance and respect for the different. These values are manifested in daily life or also manifested in policies that protect all citizens without exception. Unfortunately, over time and global developments that continue to change, these values and principles eroded so that they become a source of social conflict. One of the problems that continues to emerge in the Indonesian public sphere is religious intolerance, radicalization and terrorism. Religious intolerance, radicalization and terrorism are manifested in the prohibition of religious worship activities, the spread of hatred, religious based violence or the destruction of places of worship. In addition to increasingly diverse forms of intolerance, the territory is also expanding. Initial studies show that there is a strong geographical link between the growth of religious intolerance and the recruitment of terrorist groups and ISIS. Religious intolerance has occurred in almost all regions of Indonesia, as well as the radicalization of religion and terrorism.
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Chavdar, Kimo, Marina Andeva, and Karolina Kedeva. "The Influence of Religion Over Family Planning: the Case of the Republic of Macedonia." European Scientific Journal, ESJ 13, no. 35 (December 31, 2017): 112. http://dx.doi.org/10.19044/esj.2017.v13n35p112.
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Religions have been dominant for thousands of years in each and every aspect of human life, particularly in the domain of the family communion. The influence of religion as a specific form of collective consciousness, and as a system of moral rights and norms, since their appearance until today, is particularly interesting for the Republic of Macedonia. In this small territory, despite the fact that a variety of different religious communities have coexisted throughout the centuries, yet there is a major difference in the approach of family planning customs. This is mostly evidenced in the cases of the population representing the Orthodox Christian and Muslim religions. In this article we elaborate, firstly the viewpoints on family planning and reproduction of the Orthodox Christian and Muslim religions as the dominant religions in the Republic of Macedonia and discuss viewpoints and attitudes towards family planning (abortion) among the Macedonian citizens.
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Wiener, Lori, Denice Grady McConnell, Lauren Latella, and Erica Ludi. "Cultural and religious considerations in pediatric palliative care." Palliative and Supportive Care 11, no. 1 (May 22, 2012): 47–67. http://dx.doi.org/10.1017/s1478951511001027.
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AbstractObjective:A growing multicultural society presents healthcare providers with a difficult task of providing appropriate care for individuals who have different life experiences, beliefs, value systems, religions, languages, and notions of healthcare. This is especially vital when end-of-life care is needed during childhood. There is a dearth of literature addressing cultural considerations in the pediatric palliative care field. As members of a specific culture often do not ascribe to the same religious traditions, the purpose of this article was to explore and review how culture and religion informs and shapes pediatric palliative care.Method:Comprehensive literature searches were completed through an online search of nine databases for articles published between 1980 and 2011: PsychINFO, MEDLINE®, Journal of Citation Reports-Science Edition, Embase, Scopus, CINAHL®, Social Sciences Citation Index (SSCI), EBSCO, and Ovid. Key terms included: culture, transcultural, spiritual, international, ethnic, customs or religion AND end-of-life, palliative care, death, dying, cancer, or hospice, and children, pediatrics, or pediatric oncology. Reference lists in the retrieved articles were examined for additional studies that fit the inclusion criteria, and relevant articles were included for review. In addition, web-based searches of specific journals were conducted. These included, but were not limited to: Qualitative Health Research, Psycho-Oncology, Journal of Psychosocial Oncology, Journal of Pediatric Psychology, Journal of Pediatric Health Care, Journal of Pediatric Oncology Nursing, Omega, Social Work in Health Care, and Journal of Palliative Medicine.Results:Thirty-seven articles met eligibility criteria. From these, seven distinct themes emerged that have implications for pediatric palliative care. These include the role of culture in decision-making, faith and the involvement of clergy, communication (spoken and unspoken language), communicating to children about death (truth telling), the meaning of pain and suffering, the meaning of death and dying, and location of end-of-life care.Significance of results:The review of the literature provides insight into the influence of religion and how culture informs lifestyle and shapes the experiences of illness, pain, and end-of-life care. Recommendations for providing culturally sensitive end-of-life care are offered through the framework outlined in the Initiative for Pediatric Palliative Care Quality Improvement Project of 2002. Cultural traditions are dynamic, never static, and cannot be generalized to all families. Guidelines to aid in approaches to palliative care are provided, and providers are encouraged to define these important differences for each family under their care.
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Bareev, Maxim Yu, and Ruslan R. Agishev. "Regional Features of Some Traditions and Customs in Modern Islam." REGIONOLOGY 28, no. 2 (June 30, 2020): 303–21. http://dx.doi.org/10.15507/2413-1407.111.028.202002.303-321.
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Introduction. The relevance of the issues raised is due to the contradictory nature of the evolution of religious and pseudo-religious rites of Muslims, as well as the ambiguous attitude towards them from the Muslim Ummah of the region. The objective of the study is to explore the regional features of some religious and ethnic cult practices of Muslims residing in the Republic of Mordovia. Materials and Methods. The study considered such materials as the data of the sociological survey “Muslim Traditions and Rites of the Tatars in a Region” employing the method of semi-formalized interviews (47 people), which assessed the level and the intensity of religiosity. The content and specificity of the rites, religious and ethnic rituals were analyzed. The canonicity of the rituals was assessed. Results. Various religious traditions and rites having regional specifics and observed by Muslims in the Republic of Mordovia have been analyzed. These include: a Dua prayer performed over water, the rite of ‘iskyat’, cult of Wali, the rite of ‘bashkoda’ preceding a marriage, and a memorial rite for deceased. An analysis of the religious ritual practices of Muslims in the Republic of Mordovia has made it possible to ascertain the presence of elements of cultural diffusion in some religious practices. Discussion and Conclusion. Despite certain disagreement regarding the performance of a number of religious rites within the regional Muslim Ummah, most of the considered forms of religious life in the minds of people are inseparable from the Muslim tradition and are perceived as part of the original Muslim culture. The materials of the article will be useful for the authorities to improve the regional ethno-confessional policy.
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Sari, Intan Permata. "Agama, Etnisitas dan Perdamaian di Pulau Enggano Provinsi Bengkulu." Hanifiya: Jurnal Studi Agama-Agama 3, no. 2 (December 30, 2020): 77–86. http://dx.doi.org/10.15575/hanifiya.v3i2.9987.
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This article explores the diversity of ethnicities and religions in the Engganese society, which has become color in their life dynamics—local wisdom based on customary rules succeeded in uniting differences into peace. Ethnic and religious differences, which have been considered dividing the nation, did not occur in the Enggano community. This study uses a qualitative method by interviewing several vital informants who are religious or traditional leaders. The purpose of this study is to show that ethnic and religious differences can create harmony and peace in society. The results of this study are that the Enggano community is an open society that easily accepts the presence of newcomers; then that migrants get the same rights and obligations as indigenous people; also that migrants are required to give up their cultural identity when entering Enggano; that religion is a new value in the Enggano community which is not regulated by custom; and that adat has an important role in shaping the behavior of the Engganese people. These factors are the keys to peace in a multi-ethnic and multi-religious society.
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Suryawan, I. Ngurah. "Lahirnya Zaman Bahagia: Transformasi Teologi Pribumi di Tanah Papua." JSW: Jurnal Sosiologi Walisongo 1, no. 1 (November 7, 2017): 121. http://dx.doi.org/10.21580/jsw.2017.1.1.1939.
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<div><p class="ABSTRAKen">This article discusses oral traditions of indigenous theologies that various communities in Papua believe about their God as life savers. The indigenous theology has historically played an important role in shaping the knowledge of religion, customs, and culture into their life orientations. The indigenous theologies include Ugatamee, Hai and Koreri and their oral traditions experienced transformation in the presence of religion. The tension between indigenous theology and the values of the gospel in Christianity in particular has a serious impact on religious orientation as well as the culture of society. The spread of Christianity, especially the one that touches people's lives, leads to a great transformation of people's trust in God. The great transformation was in the land of Papua, one of which was brought about by the influence of religious education, which subsequently played a major role in the construction of their religious life and experience. </p></div>
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Kajitani, Shinji. "Atmosphere and Religion: The Phenomenology of Hermann Schmitz and the Possibility for a Comparative Study of Religion." Religija ir kultūra, no. 18-19 (December 20, 2016): 89–98. http://dx.doi.org/10.15388/relig.2016.7.
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[full article, abstract in English; abstract in Lithuanian]
On the basis of his phenomenological theory of body and emotion, and especially his concept of emotion as atmosphere, Hermann Schmitz (1928–) defines religion as “behavior derived from affectedness by the divine,” i.e., communication with a powerful atmosphere overwhelming human beings. This definition enables us to explore religion in a broader context, such as dwelling, daily practice, rituals, architecture, art, etc. From this perspective, religion cannot be confined to the fields of theory, practice, institution, or convention but covers a much richer field in life. On the other hand, this view means that our daily existence is more profoundly related to the religious. This makes it understandable why new religious movements appear repeatedly, and why social phenomena appear that are not called religions but have some religious aspects even in a modern, secularized society. In this way, the theory of atmosphere can give us insight into the general necessity of the religious for human existence in each culture. Schmitz’s phenomenology of religion has, therefore, its advantage in the analysis of folk religion, which is rooted more deeply in folk culture and such of its aspects as customs, festivals, and folklore. This article will address some characteristics of Japanese folk religion and then compare monotheism with polytheism.
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North, John. "Caesar on religio." Archiv für Religionsgeschichte 15, no. 1 (March 2014): 187–200. http://dx.doi.org/10.1515/arege-2013-0013.
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Abstract In the course of his famous account of the Gallic Wars, Julius Caesar breaks off and digresses for a few chapters (6.11−28) on the religious customs of the Gauls and the Germans. This paper argues that, while there may not be too much to be learned from the digression about its ostensible subjects, it gives us a unique opportunity to assess whether Caesar had a conception of a ‘religion’ as such, of an area of religious activities and ideas within different societies, which would have enabled him to write a comparison between Roman religious life, about which as pontifex maximus he knew a good deal, and those of these other societies about which he knew at least a little. The conclusion is that he has no such conception; that his account allows no sharp distinction between the religious and non-religious areas of Gallic, German or Roman life. Rather he reveals an evolutionary perspective in which the superiority of Rome over the Gauls, and of Gauls over Germans, provide the central message he succeeds, consciously or not, in conveying.
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Bag, Sanjaya Kumar. "Folktales of West Odisha: A Study." Indian Journal of Multilingual Research and Development 1, no. 1 (December 17, 2020): 16–26. http://dx.doi.org/10.34256/ijmrd2013.
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Folktales are a powerful source of oral tradition. Regional culture, environment, folk customs, customs and traditions, social customs, manners, beliefs, religious sentiments, and supernatural fantasies shape the content. The story also tells the story of the various cunning, conflicting concepts, life and physical creation, and birth mysteries of the groups involved. The article seeks to discuss the traditional and scholarly classification, the performers, and performance of folktales in West Odisha, also concerned with its socio-cultural implications.
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Suadnyana, Ida Bagus Putu Eka. "KAJIAN NILAI PENDIDIKAN AGAMA HINDU DALAM KONSEP MANYAMA BRAYA." Jurnal PASUPATI 5, no. 1 (December 30, 2018): 48. http://dx.doi.org/10.37428/pspt.v5i1.128.
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The concept of Manyama Braya (Hindu Social Mutual Assistance) was used as a guideline by the people in the custom village of Sukawati because it is one of the existing local wisdom and even developed. The value of local wisdom, Manyama Braya implies an equality and fraternity or social recognition that we are brothers as a social fraternity; therefore the attitude and behavior of ours have to look at others as brothers who should be invited together in joy and sorrow. The concept of Manyama Braya was emphasized in daily life by the people in the custom village of Sukawati. This study was as a background of research of value Religious Hindu Education in the concept of Manyama Braya. The concept of Manyama Braya was important to be applied because the society in the village wanted to get prosperity and harmony in the society life. (2) The concept of Manyama Braya were implemented in a custom activity which were included Dewa Yadnya (Offering to Gods), Manusa Yadnya (Offering to people), Pitra Yadnya (Offering to ancestors) and Bhuta Yadnya (Offering to supernatural) and the concept of Manyama Braya was also implemented in everyday life. (3) The education values contained in the application of the concept of Manyama Braya namely: the value of ethics education was shown when the people always kept ethics in conducting customs activities. The value of harmony education was shown when the people always together kept maintaining harmonious indigenous activities and daily life. And the value of social education, was shown when the people work together in performing traditional custom activities and mutual assistance in everyday life.
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Tiwari, Seema. "THE ORIGIN OF INDIAN PAINTINGS AND THE EMERGENCE OF MINIATURE SCHOOLS OF PAINTING IN INDIA." International Journal of Research -GRANTHAALAYAH 7, no. 11 (November 30, 2019): 146–49. http://dx.doi.org/10.29121/granthaalayah.v7.i11.2019.3725.
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Indian traditional art has always been rich in its types, forms and tecniques. Apart from the sculptures, poetry, textile arts, pottery, drama, dance, music etc., paintings are also an inextricable form of Indian art. The origin Indian art can be traced to ore-historic settlements in the 3rd millennium BC. The Indian art has undergone inevitable changes as a result of the influences of cultures, traditions, religions, religious sentiments, climatic conditions, globalisation and multiple other factors. Thus, with the development of the Indian civilization over the years developed the numerous kinds of paintings, as a means of communication, entertainment and livelihood. Being an important form of artistic expression, these paintings depict the life and customs followed by the people of different time periods.
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Rusli, Muh. "Sinergitas Islam dan Budaya dalam Kearifan Lokal: Studi Adat Molobunga Yiliyala di Gorontalo." Jurnal Ilmiah AL-Jauhari: Jurnal Studi Islam dan Interdisipliner 5, no. 2 (October 6, 2020): 266–84. http://dx.doi.org/10.30603/jiaj.v5i2.1817.
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The cycle of human travel on earth begins with birth, life and death. This cycle is conditional with the values of local wisdom when viewed from the perspective of local customs and culture. In Gorontalo society the birth cycle continues with the custom of Molobunga Yiliyala (the burial of the placenta). Where the placenta is respected and glorified by traditional burial. This is inseparable from the belief of the Gorontalo tribe that the placenta is a twin of a baby who has noble functions and duties. Its function is to keep the baby out of the world and his job is to remind his twin during life to remember his vow with the creator, always obeying God. If his twin does not obey God, the placenta will consequently torture him on the Day of Judgment.
By using phenomenological approach, this study analyses the data obtained through interviews, observations, documentation, and focus group discussions. The results of the study showed that the procession of Molobunga Yiliyala was traditionally through several stages. Starting with cleansing and shading with various ingredients. Subsequently, it followed by the delivery to the burial place, then the funeral or burial, and finally, the recitation of prayer. In each procession it involves cultural symbols that are loaded with local wisdom values. Among them: the value of purity, reflection and appreciation of the perfection of the human creation process; hope to be a good human being. All these processes mean: respect for all God's creations, appreciation for brotherhood, respect for environmental cleanliness, and the value of supervision from God. These values have implications for the religious socio-religious life of the religious Gorontalo community and live in harmony.
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Huda, M. Thoriqul, and Irma Khasanah. "The Relationship Between Religious Tribes In Tengger (Hindu, Islam and Budha)." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 2 (October 31, 2019): 284. http://dx.doi.org/10.25078/ijhsrs.v3i2.748.
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<p>Indonesia including State that has a diversity of tribes, ethnicities, races, languages, religions, and cultures. However, with this diversity is able to cause conflict both internal and external. As with many cases going on in Indonesia. Religion is itself a foothold, beliefs, and guidelines for living, even too often scapegoats the incidence of conflict in society. However, the other by the tenggerese is located in Lumajang, Malang, Pasuruan Regency Probolinggo Regency here and there are three religions living side by side in one village i.e. Islam, Hinduism, and Buddhism. In the middle of kemajemukan different communities understand and belief turns out to be able to have an attitude of tolerance and mutual respect between each other. Keberanekaragaman religion is not an issue of community agrosari to interact in everyday activities. Regarding religious tolerance have lately become a very good sticking issues among academics as well as the community. Local wisdom and culture be the solution to resolve the issue. Local wisdom on the tenggerese community of Javanese cultural values, as well as the cultural heritage of the Majapahit Empire which is still developing with mutual interlocking appreciate attitude, tolerance, and respect in the spirit of the ancestors and there is no tribal differences are striking in addition to differences of religious belief. The togetherness that is manifested in the form of the ritual customs such as the ceremony of the unan-unan, Bari'an (celebrate). Each religion has its own demands tolerance on the tenggerese is already deeply ingrained, tenggerese community also upholds the values of equality and democracy in the life of society as well as more respectful of religious leaders and shaman (spiritual teacher) than leader administrativ. Since all are brothers, all families, remain peaceful and trustful that became the pillars as well as ancestral heritage.</p>
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Tambunan, Mispa Sulastri, and Rama Tulus Pilakoannu. "SEDIMENTASI SOSIAL DALAM TINDAKAN KESEHARIAN PENGIKUT PARMALIM, KRISTEN, DAN ISLAM DI DESA PARDOMUAN NAULI LAGUBOTI(Social Sedimentation Parmalim, Christianity, and Islam Adherents’ Daily Action in Pardomuan Nauli Village of Laguboti)." ETNOREFLIKA: Jurnal Sosial dan Budaya 10, no. 1 (February 28, 2021): 66–75. http://dx.doi.org/10.33772/etnoreflika.v10i1.1079.
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This article studies the social sedimentation in the daily actions of Parmalim, Christian, and Islam adherents in Pardomuan Nauli Village, Laguboti. The multi-religious Batak people adhere to same customs, norms, traditions and cultures. But, in preserving same customs, norms, and culture, in fact, some conflicts still appear among the people. Through social sedimentation, however, people in Pardomuan Nauli can live in harmony and unity. This study employs Erving Goffman’s theory to see the interaction among people in their daily life. It also sees how people still can live in harmony among the religious differences by using social networks theory. The objective of study is to apply the development of qualitative research design and library research. The data were collected by conducting interviews, observation, and theoretical review. This study describes and analyzes how Parmalim, Christian, and Islam people in Batak Toba tribe live up the social sedimentation in their daily lives and also, how do they preserve the cultural values they have amidst religious differences.
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Brusina, Olga. "Islam among the Turkmen of Stavtopol Krai and Astrakhan Oblast." Вестник антропологии (Herald of Anthropology) 47, no. 3 (September 5, 2019): 222–34. http://dx.doi.org/10.33876/2311-0546/2019-47-3/222-234.
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The article is devoted to the role of Islam in culture and social life of the Turkmen of southern Russia. The study is based on the author's field materials collected in 2007–2015 in the Stavropol and Astrakhan Regions. The ethnic group of the Russian Turkmen was formed in the XVII–XIX centuries and currently counts about 17,000 people. The Turkmen are Sunni Muslims, most of their customs and rituals are associated with Muslim prayers and symbolism. At the same time, the Turkmen are not among the zealous Muslims, in their spiritual culture there are folk customs and beliefs that are very superficially associated with Islam. In the Soviet period, the Russian Turkmen maintained their religion, secretly carried out Islamic rites and rules, despite the anti-religious state policy. Currently, the religiousness of the Turkmen varies greatly, but almost all families hold major religious ceremonies. Mosques play the role of community centers, social life in the Turkmen settlements is closely intertwined with religious life, and the mullahs are local leaders and take part in self-government bodies. Propaganda of fundamentalist Islam has not bypassed the Turkmen, as many regions of the North Caucasus. A peculiar situation has developed: young people have become involved in religion much more than old honored people, educated in the Soviet ideals. Residents of the Turkmen settlements and imams of mosques are trying to resist the spread of fundamentalist ideas. The situation is particularly difficult in the Stavropol Territory; so the regional administration is trying to control any cultural and religious activities on the ground, sometimes suspecting “Wahhabi sentiments” among quite loyal citizens, such as the Turkmen. It is important that the Turkmen are almost the only people of this region who, traditionally practicing Islam, retain complete loyalty to the Russian population and the Russian state
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Johnson, Justina Yevu, and Lori Popejoy. "Impact of Culture and Religion on End-of-Life Decisions Among Advanced Cancer Patients in Developing Countries." Innovation in Aging 4, Supplement_1 (December 1, 2020): 244. http://dx.doi.org/10.1093/geroni/igaa057.787.
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Abstract Palliative care and end of life decisions are important components of quality care at the end-of-life. Individual’s perception of cancer diagnosis is affected by their customs and traditions, religious orientations and stigma. Culture and religion as a social determinant of health affects people’s interpretation of health and illness and is a major factor in deciding the type of care at end of life and death. The purpose of the review was to identify factors related to culture and/or religion that impact decision making at end of life among advanced cancer patients their primary family caregivers and healthcare providers. An extensive literature search was conducted in Psych Info, PubMed, Philosophy Index, Atlas Religion, and Academic Search Premier databases for primary studies on the topic. Primary studies conducted only in developing countries and among healthcare providers, advanced cancer patients and their primary family caregivers were included. Five studies met the inclusion criteria: two primary studies, one methodological paper, and two on perspectives. The studies reported economic status of the patient, family, culture, and religious beliefs as factors that affected decision making at the end of life. Improving cancer care in developing countries requires the accommodation of the culture, traditions, and religious beliefs of both healthcare providers, patients and family. Culturally appropriate care model is therefore needed to enhance palliative and end of life care in developing countries. Leininger’s Cultural Care Theory seem an appropriate path to take.
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Ribut, Gusti Ayu Santi Patni, Ida Bagus Gde Yudha Triguna, and I. Wayan Suija. "Didactic strategy of wetu telu cultural heritage on sasak tribe." International journal of linguistics, literature and culture 5, no. 3 (May 1, 2019): 9–17. http://dx.doi.org/10.21744/ijllc.v5n3.625.
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Wetu Telu culture is an indigenous culture of the Sasak tribe which is acculturation of Javanese, Balinese, and Islamic cultures. In religious practice, they are immersed in customs. According to Islam, WetuTelu culture is considered as an incomplete Islamic religion. But until now, the Wetu Telu culture still exists with its customs. This is an interesting phenomenon to be studied as a material for the dissertation "The Didactic Strategy of Wetu Telu Cultural Heritage on Sasak Tribe in Lembuak and Nyurlembang Village, Narmada Sub-district". This research used 3 theories; (1) cultural adaptation theory, to solve the first problem, (2) behaviorism theory, to solve the second problem, and (3) structural functionalism theory to solve the third problem. The data were in the form of qualitative data. They were collected by using: observation, interview, document study, and literature study. The findings of this study are The forms of the Wetu Telu culture which are still maintained today consist of ceremonies namely; Ritual life (gawe urip), Death Ritual (gawe pati), Art. Second, the strategy used to maintain the Wetu Telu culture is the Didactic Strategy of Cultural Heritage through Formal Education (social inquiry and expository), Informal (exemplary, habituation and advice) and Non-formal (Life skills education, youth education and women's empowerment education) Third, the implications towards the community: strengthening religious knowledge, increasing relations of social solidarity, creating inter-religious harmony.
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MOHAN, DIPANKAR. "A Study On The Social Life Of The Ahom Priestly Class." Restaurant Business 118, no. 10 (October 25, 2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.
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The Ahoms were originally a group of Tai Shans. They brought a distinct culture to Assam peculiar to the Tai culture. Although the Ahoms had their own religious customs and rituals but they did not impose their religion to other tribes and distinctly amalgamated with the culture of the local people. In the time being the Ahoms accepted Hinduism and with the advent of the neo-vaisnavism they almost lost their culture. However the Mohan Deodhai and the Bailungs, the three priestly clans of the Ahoms did not accept Hinduism and maintained their own culture and habits to a great extent. The Ahoms possesses a distinct character regarding the social life. The Ahom priestly classes who were neglected for their denial of acceptance of Hinduism in later part of the Ahom rule, became secluded from the other part of the society. The Mohan, Deodhais and the Bailungs maintained their traditional beliefs and customs in the long period of the Ahom rule and they are still preserving their tradition. So, it is necessary to look at the condition of the Ahom priestly class that how and what extent they could maintain their own culture.
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Czimbalmos, Mercédesz Viktória. "Laws, doctrines and practice: a study of intermarriages and the ways they challenged the Jewish Community of Helsinki from 1930 to 1970." Nordisk Judaistik/Scandinavian Jewish Studies 30, no. 1 (May 26, 2019): 35–54. http://dx.doi.org/10.30752/nj.77260.
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The identities, customs and habits of religious congregations are tightly connected to the history of these congregations and to the specific religious tradition or denomination they consider themselves to be a part of. They are also shaped by the legislative and bureaucratic regulations and processes of the secular society that is surrounding them. The aim of this study is to further our knowledge of some of these aspects of Jewish life as they relate to the Jewish Community of Helsinki in the period 1930–70 by showcasing two examples that emerged as a result of the rising number of intermarriages in the congregation.
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Winarno, Winarno. "PENERAPAN KONSEP AL-‘URF DALAM PELAKSANAAN TA’ZIYAH." ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 5, no. 2 (December 17, 2020): 180–201. http://dx.doi.org/10.32923/asy.v5i2.1517.
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One of the legal istinbath methods which must be considered to provide answers to new cases that have emerged in Islamic law is al-'urf. Al-'Urf are customs, habits or traditions that occur repeatedly or continuously in an area or place and are practiced by the wider community so that they become a part of religious life. Principally, al-'urf is divided into two parts, namely al-'urf shahih and al-'urf al-fasid. Al-ʻUrf Al-Sahih is the custom which is practiced by the community at large, is justified by common sense considerations and has a noble or advantageous impact on life and does not intrude the provisions of the Qur'an and Hadith of Rasulallah saw. Meanwhile, Al-ʻUrf Al-Fasid is the opposite of al-'urf al-shahih is the custom of the community that cannot be justified by common sense and contradicts the values of the Qur'an and hadith. This paper raises an example of the application of al-'urf in the performance of ta'ziyah. The application of al-'urf in the performance of ta'ziyah is a custom, habit or tradition that is repeatedly carried out by the community. However, none of these practices contradict the values of the Qur'an and Hadith. Therefore, performance of ta'ziyah is justified by the law (sharia). Because everything that contains goodness values is highly recommended to do it. In fact, a good custom, tradition or habit can be considered for the construction of a law.
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Ridho, Akhsin. "TOLERANSI KEAGAMAAN MASYARAKAT DI DESA GUWA LOR KECAMATAN KALIWEDI KABUPATEN CIREBON." Harmoni 19, no. 2 (December 31, 2020): 368–90. http://dx.doi.org/10.32488/harmoni.v19i2.404.
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The study, which begins with the existence of differences in religious rituals in rural areas, a tradition that is maintained from time to time, is tolerant, religious, and inclusive aims to determine the process of forming harmony in different communities in religious understanding. Religious spirit is an important reason for this research, which is researched using descriptive qualitative methods through observation of the role of religious leaders who are randomly selected in the phenomenological research area. In this study, it was found that there was a strong interaction between religious leaders and the community through messages to maintain mutual attitudes and speech was the key to establishing a harmonious relationship. The practice of different religious rituals for society is common. These differences are found at the level of branching, not in the main things such as tahlilan, syukuran, mapag sri, sedekah bumi, selametan and other religious rituals. It can be concluded that the role models of regigious figures are the main key to maintaining harmony in the life of religious communities. They provide direct demands on attitudes and actions in society. They educate the community which is internalized through actions on religious practices that are assimilated in customs, culture and rituals related to the needs of religious communities in rural communities and provide new knowledge for the community to maintain mutual religious harmony, side by side in diversity.
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Pomeroy, Hilary. "Introduction." European Judaism 52, no. 2 (September 1, 2019): 1–6. http://dx.doi.org/10.3167/ej.2019.520201.
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The eleven articles in this issue of European Judaism reflect the social and religious culture of Moroccan Jews set against an ever changing backdrop of persecution and conflict, interaction and cohabitation. Ranging from Berber Jews to forced converts, scholars, courtiers and artisans, Moroccan Jews were constantly under threat. Despite this unstable situation, they produced literary and religious works in Hebrew, Judeo-Arabic and Judeo-Spanish as well as creating distinctive life-cycle customs, songs and a highly skilled material culture. While the Jewish community of Morocco is today considerably reduced, Moroccan immigrants in Israel, France and the Americas keep the memory and identity of Jewish Morocco alive.
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Suryawati, Nany, and Martika Dini Syaputri. "Harmonization of the Application of Customary Law and Positive Law in Village Communities of Malang Regency." International Journal of Applied Business and International Management 6, no. 2 (August 20, 2021): 1–12. http://dx.doi.org/10.32535/ijabim.v6i2.993.
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Ngadas Village is a village with an interesting order of life and customs like many other villages. The people have lived long with the customs and norms of local wisdom. Our study aims to investigate the harmonization of both customary law and national law in Ngadas Village. The customary law includes the local wisdom value as a philosophy and obeys positive law. To understand the harmonization, we use an empirical juridical approach in understanding the role of government officials in preserving customs and positive law. Subsequently, we discuss the harmonization through the role of government officials covering aspects of community life. Our findings indicate that the positive law serves as a reference to the customary law. The customary law is in line with national interests and laws and national law. Likewise, the customary law is in harmony with religious elements. This denotes the importance of the village's official roles for the local community's interests.
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Zhou, Yue, and Xin Jiao. "Analysis of the Art Characteristics of Hui Architecture." Applied Mechanics and Materials 584-586 (July 2014): 173–74. http://dx.doi.org/10.4028/www.scientific.net/amm.584-586.173.
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The building custom of Hui nationality has a distinctive characteristics of this nation and distinguishing features of art which is closely related to this nation’s production, life and religious beliefs. Through the analysis of the art characteristics of Hui architecture, we can further understand the aesthetic essence of it.
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Wariati, Ni Luh Gede. "Keberlangsungan Ajaran Sekte Bhairawa dalam Kehidupan Masyarakat Bali." Sphatika: Jurnal Teologi 9, no. 2 (July 7, 2020): 94. http://dx.doi.org/10.25078/sp.v9i2.1605.
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In the history of the development of Hinduism in the archipelago, it is mentioned that Bhairawa sect never developed in Indonesia. The Bhairawa sect is also said to have flourished in Bali so that Bhairawa’s teachings must have been carried out in Bali. As we know that cultural and religious activities in Bali cannot be separated from the influence of sects that ever developed in Bali in the past. Although the Bhairawa sect is now abandoned in Bali, the influence of this sect may still be present in the religious life of Balinese society. That’s why research is needed to know the existence of the Bhairawa sect in the religious life of Balinese society. Based on the results of the research, it was found that (1) the teachings of the Bhairawa sects were merged together with the Balinese customs tradition, this could be seen from the worship of the Goddess Durga in the Dalem temple, the ngelawar activity, the Calon Aarang activity, the use of arak and berem in religious activities, mecaru and Kebo Edan temple as a place of begging descent. (2) The influence of the Bhairawa sect for the Balinese Hindu Society can be seen in two specs, the first influence is on the Bhuana Agung (universe) and the influence on Bhuana Alit (human).
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Bayu Fermadi. "Konsep Etika Religius Ibnu Athā’illah Al-Sakandarī." Asy-Syari’ah : Jurnal Hukum Islam 4, no. 2 (January 1, 2019): 127–50. http://dx.doi.org/10.36835/assyariah.v4i2.105.
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Abstract: Ethics is a social action that continues to affect, reflect all human actions in general, whether the actions are good or bad. Universal, ethics can be interpreted as a form of custom, custom, morals, character, feelings and attitude. the concept of ethics in general can not be separated from the base that affects the formation of ethics is the religion of Islam (Islam islamic) which became the main source of ethical review process - religious reading - in the reality of everyday life. In Islam's view the construction of the above ethics is built through several processes, theological, theological, the morality, the scriptural, the philosophical ethics. The striking difference that religious ethics holds is primarily rooted in the Qur'an and as-Hadith, which significantly tends to divest the dialectics and focus on attempts to expel the spirit of Islamic morality in a more specific way to the study of religious ethics of Ibnu Athā ' god trying to get out of the craze of developing thoughts and passively choosing social problems. So came the concept of religious ethics that are universal like sincere, patient, honest and trustworthy.
Keywords: Religious Ethics, Ibnu Athā'illah Al-Sakandarī
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Setyari, Ni Putu Wiwin, I. Komang Gde Bendesa, and Ida Ayu Nyoman Saskara. "PROPORSI ADAT BUDAYA DI BALI DAN PENGARUHNYA TERHADAP KESEJAHTERAAN MASYARAKAT LOKAL." Jurnal Kawistara 9, no. 1 (May 1, 2019): 91. http://dx.doi.org/10.22146/kawistara.36526.
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A lot of the views of practitioners outside of Bali looked at the ceremony as one of the causes of poverty. It is seen from the portion of income that must be spent for various ceremonies to be performed by the Balinese Hindu community. This study aimed to answer the fundamental question, whether it is the customs and cultures led to affect Hindu community income in Bali? The data used is primary data from 350 Hindu households listed as poor households in Bali using depth interview survey method. Religion can play a role in overcoming poverty. Religion is not only a moral conscience that reminds the community will give generously to the poor but also to see the poor as human beings. The opinion says that the religious activities and custom made by Balinese Hindu communities causes increased poverty seems supported by the magnitude of the data portion of the expenditures for this activity. In Balinese Hindu communities, family income will be issued again and consumption expenditure shaped yajna. The analysis shows if traditional rituals and Balinese Hindu religious tend to have positive influence, good for people's income and the level of happiness. Therefore, it is not appropriate if the customs and religion are said to have made the Balinese Hindu community becomes poorer. This result also shows a shift in the understanding of religion in Balinese Hindu community. Religiosity someone then be interpreted by the implementation of the ritual in the form of upakara (yadnya) and the implementation of ethics in public life (susila).
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Tamrin, Husni, and KIYOMI YAMASHITA. "ISLAMICAND CULTURE IN JAPAN: DYNAMIC AND PROBLEMATIC." Al-Fikra : Jurnal Ilmiah Keislaman 13, no. 1 (September 14, 2017): 107. http://dx.doi.org/10.24014/af.v13i1.3995.
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Islam is a minority faith communities that developed in Japan. History of Religion in Japan in Japan, religious freedom is widely given by government to the people. It is contained in the quote: "Noreligious organization shall receive any privileges from the state nor exercise any political authority. No person shall be compelled to take part in any religious act, celebration, rite, or any other religious' activity. The Muslim community in Japan may have a low profile but is steadily growing as Muslims strife to overcome any difficulties they face to adapt to life in the giant Asian country. " Most Japanese participate in rituals and customs derived from several religious traditions. Life cycle events are often marked by visits to a Shinto shrine. The birth of a new baby is celebrated with a formal shrine visit at the age of about one month, as are the third, fifth, and seventh birthdays (Shichi-Go San) and the official beginning of adulthood at age twenty (Seiiinshiki). Wedding ceremonies are often performed by Shinto priests, but Christian wedding ceremonies, called howaitouedingu ("white wedding'), are also popular. These use liturgy but are not always presided over by an ordained priest. Japan today is home to a thriving Muslim community of a'bout 120,000, among nearly 127 million. in the world's tenth most populated country. Described as the Japanese, believes that human interaction is a key point to offer Japanese people a better understanding of Islam. "Islam is essentially a way of life-it is present in every aspect of the daily life of a devout Musiim," people will become interested in Islam through seeing its influence in aspects of everyday life, and that personal contoet with Muslims will help them to understand Islam better who participated ill the eetablishm.ent of the lslamic Center of Japan, islam puts a stronq emphasis on correct behavior and the virtues of charity
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Volynets, O. "National and religious self-identification of Ukrainian Greek Catholics in Poland." Ukrainian Religious Studies, no. 22 (May 21, 2002): 62–74. http://dx.doi.org/10.32420/2002.22.1338.
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Appearance in the political arena of the world in the XVI century. of the new state, the Commonwealth, had a significant impact on the development of the Ukrainian civilization process. The Ukrainian nobility, merged with the mass of Polish nobility, still lived under Polish law and was easily colonized. This process was especially rapid in the Kholm region and Podlasie. He was greatly influenced by the small Polish gentry from Mazovia and Lesser Poland, who settled in Ukrainian lands before the signing of the Union of Lublin, Ukraine, united with Poland and Lithuania, gradually losing its ancient customs and rights. The Union destroyed the remnants of Ukrainian state traditions that took the form of autonomy in the Grand Duchy of Lithuania. Ukrainians were forced to adapt to the new socio-political conditions in which they found themselves. National-political life no longer connects with the state, but begins to create new organizational forms. The national organization, at the time of the threat of total national destruction, is largely becoming defensive.
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Rofiq, Ainur, and Evi Fatimatuzhuro. "PENGEMBANGAN PENDIDIKAN ISLAM MULTIKULTURAL DI ERA MODERN." Andragogi : Jurnal Ilmiah Pendidikan Agama Islam 1, no. 1 (May 30, 2019): 42. http://dx.doi.org/10.33474/ja.v1i1.2785.
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Every country, region, topography or appearance form of an area influences the pattern of life of its people, and also influences their way of life, let alone Indonesia which has thousands of islands, various tribes, ethnicities, languages, cultures, even religions. This also makes the customs and culture of society different, culture is created because of human existence. It is human beings who can shape their own culture and the people themselves who use that culture as well, therefore culture will always exist and develop along with the existence and development of humans in each region. Diversity in society is a necessity that cannot be separated from Indonesian national identity. diversity can be said to be the spirit and identity of the community which is a reference to the orientation of values, norms, rules, and guidelines for the daily behavior of members of society in living in groups and in personal life. Then the position of multicultural educators is essential in Islamic education that will be able to answer a problem that has been divided so far due to differences in ethnicity, language, religion, and culture. This multicultural education will be able to glue and also unite the differences of the people of a nation, especially this beloved Indonesian nation, which in fact has and has a variety of ethnic, ethnic, religious, linguistic and cultural communities. Kata Kunci: Development, Multikultural, Modern
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Jumaeva, Nilufar, and Feruza Utaeva. "CULTURAL SPONSOR -RELATED TO BOBODEHQAN TRADITIONS AND CEREMONIES(on the example of the Bukhara Oasis)." JOURNAL OF LOOK TO THE PAST 5, no. 3 (May 30, 2020): 49–55. http://dx.doi.org/10.26739/2181-9599-2020-5-8.
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The people of Bukhara have been following the traditions, ceremonies and customs inherited by their ancestors for many centuries. In these ceremonies, which played a major role in social daily life, the rituals and ceremonies associated primarily with agriculture had their roots in the deification of pre-Islamic natural phenomena, the worship of the godsof heaven and earth. It is also a transformation of the harmony that blends Islamic views with religious beliefs from many crop traditions and ceremonies
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Canbakal, Hülya. "Vows as Contract in Ottoman Public Life (17th-18th centuries)." Islamic Law and Society 18, no. 1 (2011): 85–115. http://dx.doi.org/10.1163/156851910x517065.
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AbstractStarting sometime in the seventeenth century, vows (nezir, Ar. nadhr) began to be used in the central lands of the Ottoman Empire as a means to seal contracts of a public nature. Although these vows were similar to the more common and older forms of customary compacts that also pertained to public matters, vows had a better defined status in sharia and could entail worldly liability in addition to moral/religious obligation. Using court records and fatwa collections, I argue that vows exemplified the expansion of legality and control of the state over custom and morality, as well as the recognition of a customary device of contract and its penetration into the legal sphere. On a secondary level, I also provide new material on contemporary political culture and the question of legal pluralism in the Ottoman context.
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Turner, Diane J. "Sources: Life Events and Rites of Passage: The Customs and Symbols of Major Life-Cycle Milestones, Including Cultural, Secular, and Religious Traditions Observed in the United States." Reference & User Services Quarterly 48, no. 2 (December 1, 2008): 201. http://dx.doi.org/10.5860/rusq.48n2.201.
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KASANOVA, RIA. "Religi Ruwat Dalam Kidung Sudamala." KABILAH : Journal of Social Community 3, no. 1 (December 17, 2018): 57–63. http://dx.doi.org/10.35127/kbl.v3i1.3271.
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Abstract:
Java community has a form of customs that have systems such as values, norms, views and rules of life in society that embodies in the form of traditional ceremonies, to maintain harmony and harmony of the universe. In various forms of traditional ceremonies are still maintained to date, such as the salvation of birth, death, descend, and others. One of the traditional rituals of Javanese society is still done is ruwatan ceremony. Sudamala is a famous ruwat story in the final days of the majapahit kingdom. The method of this research is analytical description method. This study aims to find what is contained in the song Sudamala through data analysis activities followed by then drawn conclusions. Next is to make the tangible text description. Based on the above discussion can be found forms of religious systems that are written in it, namely; religious emotions, belief systems, and religious people.
Keywords: religion, ruwat.