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Spica, Marciano Adilio. "PLURALISMO RELIGIOSO E SINCRETISMO." PARALELLUS Revista de Estudos de Religião - UNICAP 15, no. 36 (July 19, 2024): 189–208. http://dx.doi.org/10.25247/paralellus.2024.v15n36.p189-208.
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In the debates on religious diversity, religions are often taken as fixed, ready and finished. Lived religions, however, are fluid and filled with nuances and syncretisms. Despite this, both philosophical theories and religious institutions frequently view syncretism as a mistake leading to loss of identity, relativism, and logical contradictions. Contra this position, I argue that syncretism is an integral part of even the most diverse religions. Using brief comparisons between Brazilian and Chinese religiosities, I show that religious syncretism is a factual example of pluralism and explain the utility of the concept of syncretism for philosophical debates on religious diversity and studies of comparative religion, as well as the internal function of syncretic practices within religious beliefs systems. Finally, I will show why some criticism of the concept of syncretism is problematic.
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Miharja, Deni, Setia Gumilar, Asep Sandi Ruswanda, and Moh Zaimil Alivin. "Tridharma Religion in Indonesia: Reading Hikmah Tridharma and Tjahaja Tri-Dharma Magazines during the 1970s-1980s." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, no. 2 (August 26, 2022): 223–30. http://dx.doi.org/10.15575/rjsalb.v6i2.17395.
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In religious conversations, syncretism is often perceived negatively even though it is actually a healthy process. One form of syncretism that emerged in Indonesia is the religion of Tridharma which consists of Buddhism, Confucianism, and Daoism. This paper discusses syncretism in the religion of Tridharma in Indonesia. Using a historical approach during the 1970s, this paper is a literature study of two magazines affiliated with the religion of Tridharma, namely the Hikmah Tridharma magazine and the Tjahaja Tri-Dharma magazine. This paper rethinks the concept of syncretism as a dirty word, or at least negative form, to one of neutrality. Considering religion as dynamic, syncretism in the religion of Tridharma or Sam Kauw has been a historical process since the Ming dynasty in Mainland China. The Hikmah Tridharma magazine and the Tjahaja Tri-Dharma magazine during the 1970s illustrate how syncretism in the body of Tridharma religion occurs not only between Buddism, Confucianism, and Daoism but also with Hinduism and group of theosophy. As one element of the dynamics of religious belief, the politics of recognition is important. In Indonesia, the state gave a different attitude to Chinese religions or all things Chinese-affiliated in general during the New Order era, and the era of transition to reform, Gus Dur. This then triggered contestation between Chinese religions themselves in Indonesia, especially between the religion of Tridharma and Confucianism.
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Kulagina-Stadnichenko, Hanna. "Syncretic character of the domestic religiosity of Orthodox Ukrainians." Ukrainian Religious Studies, no. 11 (September 21, 1999): 34–43. http://dx.doi.org/10.32420/1999.11.1016.
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The problem of religious syncretism and household syncretised religiosity are two aspects of the analysis of religion. The main object and subject of our study is the second aspect - the functioning of Orthodoxy at the household level.Objectively, there was no form of religion that would act "in its pure form", that is, at its orthodox-canonical level. Thus, even world religions are the heirs of relic beliefs, the product of their further transformation in specific socio-economic and historical conditions.
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Kraft, Siv Ellen. ""TO MIX OR NOT TO MIX": SYNCRETISM/ANTI-SYNCRETISM IN THE HISTORY OF THEOSOPHY." Numen 49, no. 2 (2002): 142–77. http://dx.doi.org/10.1163/156852702760186754.
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AbstractOnce defined as a "mishmash of religions," syncretism has been referred to as a meaningless, derogatory and essentialistic term which should be banned from the fields of religio-historical research. Written in defence of the category, this article provides a review of problematic aspects and recent attempts to deal with them. Particularly useful in this concern, anthropologists Rosalind Shaw and Charles Stewart have suggested a demarcation between "syncretism" (as the politics of religious synthesis) and "anti-syncretism" (as attempts to protect religious boundaries). Taking their tools as a starting point, this article discusses shifting tendencies in the history of Theosophy. The Theosophical Society started out, it is argued, as a hyper-syncretistic religion, while at the same time promoting anti-syncretism on behalf of other religions. More recently, these strategies have been replaced by efforts to protect boundaries and demarcate its Blavatskian roots.
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Rey, Terry, and Karen Richman. "The Somatics of Syncretism: Tying Body and Soul in Haitian Religion." Studies in Religion/Sciences Religieuses 39, no. 3 (August 20, 2010): 379–403. http://dx.doi.org/10.1177/0008429810373321.
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The convergence of African religion and Christianity in the Atlantic world has inspired some of the most significant and most analyzed examples of syncretism in the study of religion. Scholarly discussions of these phenomena, however, tend to portray religions like Vodou in Haiti and Candomblé in Brazil as mergers of various Euro-Christian and ‘‘traditional’’ African elements that chiefly result from processes of cognitive ideation, thereby blurring the integrative somatic dimensions of religious syncretism. Modes of embodying knowledge, power, and morality are thus largely absent from the discussion of religious syncretism in Haitian Vodou and Catholicism, as well as other contact-cultural religions, whose congregational and performance spaces now span national boundaries. Drawing upon the historiography of Kongolese and Haitian religion, and on our multi-site ethnographic research among religious communities in Haiti, to think about religious syncretism in the African diaspora, this paper focuses on two key metaphors of mimetic knowledge and embodiment, mare and pwen (tying and point), arguing that they are both fundamental processes in Haitian religious syncretism and essential tropes for understanding Haitian Vodou and Catholicism, processes that are of predominantly Central African, and especially Kongolese, origin.
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Bezklubaya, Svetlana A. "Religious Syncretism." Nova prisutnost XIX, no. 3 (November 14, 2021): 491–508. http://dx.doi.org/10.31192/np.19.3.2.
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The modern universal significance of the all-human creative experience updates the scientific interest in phenomena of culture which concentrate and disseminate the theories, ideas and beliefs that claim universal significance and cause epochal changes over vast territories. Religion, as a way of spiritual and practical mastery of the world by man, is that part of culture that constantly changes its forms, throws off some and clothes itself in others, fixing itself in cultural systems and actively influencing the processes of their self-organization and selfregulation. Therefore, the object of this study is religious syncretism as a way of transforming components of different order of being into a powerful culturecreative potential. The purpose of the work is to study religious syncretism as a complex multilevel process of mutual influence of various types of religions, sacred ideological images and cultural archetypes (ethical, aesthetic, artistic). The parameters of openness, and the mixing and blurring of boundaries make it possible to consider religious syncretism as a creative factor of culture, giving it the necessary integrity and actual meaning. Analysis of traditional forms of reflection and regulation of socio-cultural processes (myth, ritual, religion, art) reveals syncretism as a way of filling the sacred and religious with a powerful cultural-creative force. The author reveals the entropic essence of religious syncretism and its creative role in overcoming fragmentation, simplification and monism by culture (especially in the interpretation of the concepts of life and death, being and nothing, beautiful and ugly, space and time, virtue, soul, faith). The methodological basis of the research was formed by a transdisciplinary approach establishing a systemic life stance interaction of structurally functional and historical analysis with cultural and philosophical reflection. The theoretical conclusions contained in the work open up new opportunities for further study of the influence of religions on the creativity of cultural systems. The study of the culture-creative potential of religious syncretism clearly demonstrates the unity of the primary causes of being and thus allows one to practically reduce the degree of modern interfaith tension.
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Gariba, Joshua Awienagua, and Bernard Kwame Assenyoh. "Syncretism and Inculturation." Ghana Journal of Religion and Theology 13, no. 1 (August 28, 2023): 5–22. http://dx.doi.org/10.4314/gjrt.v13i1.2.
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This paper examines the encounter between Christian theology and Ghanaian religious culture through the lens of syncretism and inculturation. We argue that the perception that the Gospel is intrinsic to Euro-western culture is erroneous and accounts for the inability of the Christian church to transmit the Gospel to African cultures without transmitting Euro-western culture. This has been a major challenge to inculturation in Africa, not least Ghana. Further, we contend that a pejorative understanding of the concept of syncretism is accountable for Christian theology’s rejection of Euro-western Christianity as syncretic. Through archival material and our own experiences of the Ghanaian situation, we demonstrate that Christianity has always been syncretic and its survival as a worldwide religion is precisely because of its irenic character. We conclude that the irenic character of syncretism and inculturation provide sustainable pathways for spreading the gospel message in the church and society.
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Satyanarayana, KVVS Satyanarayana. "The religious prism of South East - Asia." International Journal of Interdisciplinary and Multidisciplinary Research 6, no. 8 (August 5, 2021): 54–68. http://dx.doi.org/10.54121/2021/148401.
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When two or more religious belief systems are combined into a new system, this is known as religious syncretism. It may also be defined as the incorporation of beliefs from unconnected traditions into a religious tradition. Polytheism and numerous religious affiliations, on the other hand, are seen as diametrically opposed to one another. These situations can arise for a variety of reasons, with the latter scenario occurring quite frequently in areas where multiple religious traditions coexist in close proximity to one another and are actively practised in the culture. It can also occur when a culture is conquered, with the conquerors bringing their religious beliefs with them but not succeeding in completely eradicating the old beliefs, and especially the old practises. Faiths' beliefs or histories may have syncretic components, however members of these so-labeled systems sometimes object to the label's use, particularly those who belong to "revealed" religious systems, such as Abrahamic religions, or any system that takes an exclusivist stance. Syncretism is viewed as a betrayal of the pure truth by some supporters of such beliefs. According to this logic, introducing a belief that is incompatible with the original religion corrupts it and renders it untrue altogether. Indeed, detractors of a certain syncretistic trend may occasionally use the term "syncretism" as a derogatory pejorative, meaning that individuals who attempt to adopt a new idea, belief, or practise into a religious system are really distorting the original faith by doing so. A fatal compromise of the integrity of the prevailing religion is, according to Keith Ferdinando, as a result of this development. Religions that are not exclusivist, on the other hand, are likely to feel free to absorb other traditions into their own systems of thought. Many traditional beliefs in East Asian civilizations have become entwined with Buddhism due to the assumption that Buddhism is compatible with local religions. The Three Teachings, or Triple Religion, which harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which is a syncretism of Shinto and Buddhism, are two examples of notable concretizations of Buddhism with local beliefs. The Three Teachings, or Triple Religion, harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which East Asian religious beliefs, practises, and identities (who, by any measure, constitute the majority of the world's Buddhists) frequently incorporate elements of other religious traditions, such as Confucianism, Chinese folk religion.
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Faidi, Ahmad. "Akulturasi Budaya Islam dan India: Tinjauan Historis Terhadap Dialektika Kebudayaan Islam di India." Warisan: Journal of History and Cultural Heritage 1, no. 2 (October 21, 2020): 46–54. http://dx.doi.org/10.34007/warisan.v1i2.408.
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This article discusses the acculturation of Islamic and Indian culture and syncretism of Islam and Hinduism in India. In particular, this article examines the transformation and acculturation of Islam, as the largest celestial religion in the world, with Indian values and culture so thick with Hindu values; the largest Ardli religion in the world. Through the Historical approach, this paper will present the process of historical dynamics between Islamic and Indian culture. The Divine Din, is one of the syncretic religious concepts - coined by Mahmud Ghazan Khan - which marks the collaboration of religion and culture in Indian society during the Mughal Dynasty.
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Agyeman, Yaw Sarkodie, and Samuel Awuah-Nyamekye. "African Traditional Religion in Contemporary Africa: The Case of Ghana." Oguaa Journal of Religion and Human Values 4 (June 1, 2018): 1–22. http://dx.doi.org/10.47963/ojorhv.v4i.347.
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Globalisation does not permit any religion to be an island to itself. Indigenous cultures all over the world bear the brunt of a consequent of globalisation--religious pluralism. On the continent of Africa, the five major world religions, notably Christianity and Islam, are slugging it out against each other and, most of the time, collectively against the indigenous religion of the African. Besides the challenges religious pluralism poses to the indigenous religion, Africa, like never before is being opened up for investment and the intrusion of the mass media and the internet. This paper is a general survey examining how the traditional religion of the African is responding to these realities using Ghana as a case study. It aims at an understanding of the current manifestation/s of the religion. The paper observes that syncretism has been used to analyse the current expression of the religion, but the paper takes the position that syncretism is not an adequate theory to explain current developments in the religion. It rather, advocates thetheories of the market and religious field as additional theories to explain current developments in the religious space in Africa, and for that matter, Ghana. The paper notes that though there is competition in the market, especially from impinging religions especially Christianity and Islam, opportunities have been opened to the indigenous religion making it to assume a transnational posture. It concludes that the future of African Traditional Religion will largely depend on its ability to respond to market realities in order to be continuously relevant to contemporary society.
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Kulagina-Stadnichenko, Hanna. "Sources of religious syncretism of Christianity." Ukrainian Religious Studies, no. 20 (October 30, 2001): 41–47. http://dx.doi.org/10.32420/2001.20.1180.
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Christianity - a phenomenon historically and territorially limited. This is an ideology inherent in a certain time and a separate territory. At the same time, for its time and territory, it became the norm and sign system: any thought was translated into the images of the Christian myth, in the traditional phraseology of the Holy Scripture and the works of the Fathers of the Church. Like other religions, Christianity tended to shift the terrestrial problems to unearthly spheres, but its specificity does not manifest itself in what it did, but in how it did it. In other words, it is not enough to say that Christianity is a religion with all the peculiarities of thinking, it is important to find out what exactly Christianity is distinguished among other religions. To clarify this we will proceed from the ratio of Christianity with the main ideological movements of late antiquity, the era of formation of the basic principles of Christian doctrine.
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Panjaitan, Firman. "EFFORT TO UNDERSTANDING GOD: Learn from Stanley J. Samartha." MAHABBAH: Journal of Religion and Education 3, no. 1 (January 30, 2022): 19–34. http://dx.doi.org/10.47135/mahabbah.v3i1.30.
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The religious concept of God has essentially "killed" the real existence of God. The understanding of God has been narrowed through religious dogmas so that God no longer lives universally but is limited to religious dogmas that try to live it in its own religious way. Departing from this problem, this article aims to discuss efforts to find God who lives in the existence of human life. By using literature studies, especially examining Samartha's views on the power of syncretism to build an attitude of pluralism, the findings are that syncretism is a means to animate universal values in religion. Syncretism is the power to foster synergy between culture and religion, so as to form a grounded contextual understanding of the rules of the good life. Likewise with God. Through contextualization based on syncretism, God who has been killed by religious dogmas is brought back to life, so that it can greet life in accordance with the context in which God lives. God is seen universally and at the same time becomes a solid foundation for every religion in the world.
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Chakraborty, Sumitabha. "Syncretism in Kinnaurese Religion, Custom and Belief." Journal of the Anthropological Survey of India 64, no. 1-2 (December 2015): 161–89. http://dx.doi.org/10.1177/2277436x20150112.
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Havelka, Ondřej. "The Syncretism of the Gabonese Bwiti Religion and Catholic Christianity from a Theological and Theological-Ethical Perspective." AUC THEOLOGICA 12, no. 1 (November 25, 2022): 143–59. http://dx.doi.org/10.14712/23363398.2022.22.
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The article deals with the theology and theological ethics of syncretism of the traditional Gabonese Bwiti religion and Catholic Christianity in equatorial Africa. Traditional Bwiti religious rituals are based on the consumption of the root of the iboga shrub, which has strong psychedelic effects. In Gabon, some believers profess syncretism, which is enshrined in the Bwiti initiation ritual through the Catholic Sacrament of Penance, the Holy Communion, Christian prayers, etc. These Catholic Christians thus undergo a complex and physically demanding initiation process in Gabon. The aim of the paper is to answer the basic question of the whole text, i.e. is the psychedelic initiation ritual in the depths of the Gabonese rainforest consistent with the theological and theological-ethical foundations of the Catholic Christian life? The topic is elaborated by the method of own field research, supported by a comparison of relevant literature. Between 2001 and 2019, the author spent a total of three years on research stays in Africa, of which 12 months were devoted to West and Central Africa and the study of local syncretisms.
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Adega, Andrew Philips. "The Influence of Syncretism on the Ethnic Denominations of African Religion in the Benue Valley of Nigeria: The Tiv in Perspective." International Journal of Culture and History 9, no. 1 (February 20, 2022): 119. http://dx.doi.org/10.5296/ijch.v9i1.19566.
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In a competitive world where everyone and every system is trying to outdo one another to create a sense of relevance, the tendency of not being satisfied with a particular way in which something has been done over the years is often to copy or emulate what the other is doing. Religion is not free from this tendency; and this creates a situation where some elements or a reasonable chunk of ideas are copied and fussed into a religious tradition from one or more opposing or distinct religious groups. The idea of fusion in religious circles is known as religious syncretism. The paper is motivated by the seemingly fusion of Christian and Islamic patterns of beliefs in the Ethnic Denominations of African Religion in the Benue Valley of Nigeria. The paper adopts the Phenomenological and Analytic Methods. In the area of data collection, two main methods: the primary and secondary methods of data collection have been employed. In the primary source of data collection, observation and oral interview methods were used. On the other hand, the secondary sources of data collection employed the use of textbooks, journal articles, newspaper/magazine articles and e-sources. The paper discovered that syncretism has been a reoccurring decimal in religious circles. Thus, a particular religion copies and infuses into its system some distinct ideas from a different religious tradition. The Ethnic Denominations of African Religion in the Benue Valley particularly Tiv Religion has been greatly influenced by syncretism. Tiv Religion has adopted and fused certain beliefs from Christianity and Islam in such areas as prayers, use of prayer beads, holy water and worship patterns. It is the view of this paper that if this trend goes unchecked, the Ethnic Denominations of African Religion in the Benue Valley especially Tiv Religion would wholly syncretize itself in the garb of foreign religious traditions. The paper suggests that the adherents of Tiv Religion should continue with their unique way of prayer and worship as prescribed in Tiv Religion instead of syncretizing different religious practices with the prospects of losing their entire culture to foreign ones. The uniqueness of Tiv Religion and culture must be protected from going extinct. The practitioners of the Ethnic Denominations of African Religion in the Benue Valley must note the fact that God listens to those who worship him through different cultural platforms. Therefore, one does not need to adopt foreign ideas to be relevant or heard by God. This is what makes God, God.
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Ramey, Steven. "Challenging Definitions: Human Agency, Diverse Religious Practices and the Problems of Boundaries." Numen 54, no. 1 (2007): 1–27. http://dx.doi.org/10.1163/156852707x171361.
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AbstractMuch contemporary scholarship in Religious Studies emphasizes communities who contest the standard definitions of their religion. However, religious labels and terms such as syncretism often implicitly validate the dominant definitions that identify these diverse practices as peripheral. This essay explores the challenges that the dominant definitions present to such communities and suggests an emphasis on agency and the contestation surrounding any definition of a religion to avoid privileging one definition of a religion and, thereby, to facilitate a more balanced analysis. The example of Sindhi Hindus illustrates the value of this emphasis on agency. Sindhi Hindu communities and individuals construct and defend their own definitions of religions in environments where non-Sindhis challenge Sindhi practices, which do not necessarily correspond exactly to the definitions that the Sindhis construct for themselves. Adding Bell's conception of ritual inscription to this discussion of agency further highlights how participation in practices commonly associated with different religions can foster internal tensions. Therefore, an emphasis on agency with its complexity and limitations enables scholars to recognize the internal pressures that exist in some constructions of religious practices without contributing to the external challenge from dominant definitions. This approach also enables a more nuanced analysis of processes of syncretism that are more complex than traditional applications of that term allow.
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Khan, Aisha. "American religion: diaspora and syncretism from Old World to New." New West Indian Guide / Nieuwe West-Indische Gids 77, no. 1-2 (January 1, 2003): 105–10. http://dx.doi.org/10.1163/13822373-90002531.
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[First paragraph]Nation Dance: Religion, Identity, and Cultural Difference in the Caribbean. PATRICK TAYLOR (ed.). Bloomington: Indiana University Press, 2001. x +220 pp. (Paper US$ 19.95)Translating Kali 's Feast: The Goddess in Indo-Caribbean Ritual and Fiction. STEPHANOS STEPHANIDES with KARNA SINGH. Amsterdam: Rodopi, 2000. xii + 200 pp. (Paper US$ 19.00)Between Babel and Pentecost: Transnational Pentecostalism in Africa and Latin America. ANDRÉ CORTEN & RUTH MARSHALL-FRATANI (eds.). Bloomington: Indiana University Press, 2001. 270 pp. (Paper US$ 22.95)Encyclopedia of African and African-American Religions. STEPHEN D. GLAZIER (ed.). New York: Routledge, 2001. xx + 452 pp. (Cloth US$ 125.00)As paradigms and perspectives change within and across academie disciplines, certain motifs remain at the crux of our inquiries. Evident in these four new works on African and New World African and South Asian religions are two motifs that have long defined the Caribbean: the relationship between cultural transformation and cultural continuity, and that between cultural diversity and cultural commonality. In approaching religion from such revisionist sites as poststructuralism, diaspora, hybridity, and creolization, however, the works reviewed here attempt to move toward new and more productive ways of thinking about cultures and histories in the Americas. In the process, other questions arise. Particularly, can what are essentially redirected language and methodologies in the spirit of postmodern interventions teil us more about local interpretation, experience, and agency among Caribbean, African American, and African peoples than can more traditional approaches? While it is up to individual readers to decide this for themselves, my own feeling is that it is altogether a good thing that these works still echo long-standing conundrums: the Herskovits/Frazier debate over cultural origins, the tensions of assimilation in "plural societies," and the significance of religion in everyday life. Perhaps one of the most important lessons that research in the Caribbean has for broader arenas of scholarship is that foundational questions are tenacious even in the face of paradigm shifts, yet can always generate new modes of inquiry, defying intellectual closure and neat resolution.
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Vermeersch, Sem. "Syncretism, Harmonization, and Mutual Appropriation between Buddhism and Confucianism in Pre-Joseon Korea." Religions 11, no. 5 (May 8, 2020): 231. http://dx.doi.org/10.3390/rel11050231.
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Following the introduction of Buddhism to China, various strategies of accommodation with Chinese culture were developed, all amounting to some form of syncretism with Chinese religions, mainly Confucianism. Buddhism in pre-modern Korea displayed similar forms of interaction with Confucianism. This article aims to critique the notion that such interactions were merely forms of “harmonization”, finding common ground between the traditions. If one religion borrows from another or adopts the message of another religion, it will be affected to some degree, which is why the concept of syncretism is a better tool of analysis. This article concludes that there was a strong official support in Goryeo Korea towards the genuine convergence of Confucianism and Buddhism. Since Buddhism, as a result, took on many of the tasks carried out by Confucianism in China, the reaction against Buddhism by a reinvigorated Confucianism from the late fourteenth century onward was much stronger than in China.
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THORNTON, JOHN K. "AFRO-CHRISTIAN SYNCRETISM IN THE KINGDOM OF KONGO." Journal of African History 54, no. 1 (March 2013): 53–77. http://dx.doi.org/10.1017/s0021853713000224.
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AbstractThis article examines the way in which Christianity and Kongo religion merged to produce a syncretic result. After showing that the Kongo church grew up under the supervision and direction of Kongo authorities rather than missionaries, it will track how local educational systems and linguistic transformations accommodated the differences between the two religious traditions. In Kongo, many activities associated with the traditional religion were attacked as witchcraft without assigning any part of the traditional religion to this category. It also addresses how Kongo religious thinkers sidestepped questions of the fate of the dead and the virginity of Mary when harmonizing them would be too difficult.
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Kormysheva, E. E. "Factors of formation and specific aspects of syncretic processes in Meroe religion." Orientalistica 3, no. 4 (December 28, 2020): 921–37. http://dx.doi.org/10.31696/2618-7043-2020-3-4-921-937.
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The author explores specific manifestations of the phenomenon of syncretism in theMeroereligion, as well as the factors, which did significantly contribute to it. She traces these factors on a wide time scale starting from the early archaeological cultures of theNileValleyto the Hellenistic time. The main subject of research is the cult of the gods, as well as the myths and rituals, which did accompany worship. The article deals with concepts of ‘unity and multitude’, which were instrumental for creation of local concepts of Egyptian deities. According to the author, this was the beginning of syncretism. Both the subsequent adaptation and acculturation can be seen in rethinking and creating images that retained many primordial Egyptian features. The Meroe ‘friend or foe’ concept could be traced on specific forms of adaptation of ‘enemy’ images to the Meroitic culture and the subsequent perception of them as “own” or “local”. One can identify this process as “inversion”, which run in two directions: the “alien”, i.e. Egyptian gods in fullness of time became “own” gods inMeroe, the gods ofKush, in their turn became part of the Egyptian pantheon. The results of the process, which culminated in creation of a syncretic culture can be seen in emergence of new hitherto unknown deities, which were distinguished by combination of various Greek, Egyptian and Meroitic features. The Hellenistic features ofMeroedeities came to this culture viaEgypt. The formation of the syncreticMeroereligion up to the beginning of the Christian era was marked by the mutual influence and coexistence of “borrowed” deities as well as those, which came into being in course of the process of “borrowing”. The phenomenon of syncretism was spread through many aspects of religious life covering not just individual images of deities or various ritual practices, but also the whole theological system ofEgypt. In the history of the world religions this was the first recorded spread of religious teaching beyond its historical borders and the subsequent adaptation to an “alien”, Sudanese culture.
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Matshobane, Mangaliso. "New Prophetic Churches and Syncretism: A Critical View." Religions 14, no. 11 (November 3, 2023): 1383. http://dx.doi.org/10.3390/rel14111383.
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New Prophetic Churches (NPCs) are a recent phenomenon within Pentecostalism in South Africa that have gained popularity. Their popularity is arguably due to their syncretism with African Traditional Religion (ATR), especially in its ministry practice of prophecy. The main objective of this article is to restore the sanctity of the prophetic ministry from a syncretic practice in NPCs back to its biblical foundation, by firstly highlighting the syncretic nature of NPCs prophetic ministry with divination, commonly practiced by native doctors in ATR. This study is a literary analysis of the practices of NPC prophets and their syncretic nature, using two case studies of NPC prophets. Osmer’s theoretical framework is used to describe syncretic practices of NPCs and the rationale behind such practices, then a normative reflection of the traditional practice is presented and pragmatic ways to realign NPCs into mainstream Pentecostalism are proposed. The findings reveal that most NPC prophets are faith healers operating in familiar spirits, not the Holy Spirit. The bible rejects divination; therefore, NPCs must determine what identity they choose between ATR and Christianity, because they cannot simultaneously operate in both.
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James, William Closson. "Dimorphs and cobblers: Ways of being religious in Canada." Studies in Religion/Sciences Religieuses 28, no. 3 (September 1999): 275–91. http://dx.doi.org/10.1177/000842989902800301.
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Two specific examples considered in the author's Locations of the Sacred— Japanese Canadians and an Inuit crisis cult—raise the possibility of drawing selectively on two or more religious traditions. More generally, in Japan and among other Canadian Native peoples situational needs sometimes determine which religion is followed. Rather than syncretism (that is, the combination of two religions), the term religious dimorphism better describes this kind of compartmentalization and alternation. As several scholars have observed, situational use of various norms characterizes the manner by which many contemporary Canadians manage conflicts between religion and culture. A multilayered spirituality, cobbled together from various sources, is more characteristic of religion in Canada today than an exclusive and hegemonic monotheism.
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Martin, Luther H. "Of Religious Syncretism, Comparative Religion and Spiritual Quests." Method & Theory in the Study of Religion 12, no. 1-4 (2000): 277–86. http://dx.doi.org/10.1163/157006800x00184.
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Haris Danial and Muhammad Rayyan Kufri. "Lingual Syncretism: Language Features on the Relationship between Tradition and Religion in “Motolobalango” Coronation." JIMAD : Jurnal Ilmiah Mutiara Pendidikan 1, no. 1 (August 31, 2023): 71–82. http://dx.doi.org/10.61404/jimad.v1i1.118.
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In various regions, we often find marriage processions that are guided by customary and Islamic laws that apply as ancestral heritage. Unfortunately, the pattern of syncretism between custom and Islam in marriage is rarely known by society in general. The aim of this research is to describe lingual syncretism in the Motolobalango tradition in Gorontalo. This research is oriented towards qualitative descriptive methods. The results of the research show that the syncretism of Motolobalango marriage customs is indicated in two forms, namely verbal language which appears in five representations of tuja'I speech acts in the form of: greeting, asking for permission, inviting, praising, requesting, and making non-verbal promises to cultural attributes in the form of aato dalalo, tonggu permata, pata potolongito, and yila-yilapito.
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Pakkanen, Petra. "Is it possible to believe in a syncretistic god? A discussion on conceptual and contextual aspects of Hellenistic syncretism." Opuscula. Annual of the Swedish Institutes at Athens and Rome 4 (November 2011): 125–41. http://dx.doi.org/10.30549/opathrom-04-06.
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This article will look into the phenomenon of syncretism from two different points of view. Firstly, syncretism will be discussed from a conceptual perspective in relation to elaborations on belief, an equally perplexing concept in the studies of ancient Greek religion. Secondly, a very selective example of the syncretism between the goddess Demeter and Isis as an object of veneration in Ptolemaic Egypt will be looked at more closely in order to bring the conceptual perspective into closer contact with the contextual one. It will be argued that syncretism can be regarded both as an essence of polytheistic religious systems in particular, and as a process of syncretization. Once a metaphorical understanding of syncretism is added to these views, believing in a syncretistic deity (Demeter-Isis in our case) appears doubtful since a new entity in a polytheistic belief-system would have entailed a fundamental change in the belief system itself as well as an introduction of totally new features to the conception of deities in general.
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Sunandar and Tomi. "SINKRITISME ISLAM DAN BUDAYA LOKAL." Jurnal SAMBAS (Studi Agama, Masyarakat, Budaya, Adat, Sejarah): Journal of Religious, Community, Culture, Costume, History Studies) 6, no. 1 (August 15, 2023): 57–66. http://dx.doi.org/10.37567/sambas.v6i1.2289.
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Syncretic is a combination of two contradictory elements, initially referring to the unification carried out in political matters, then developing in the field of religion, especially Christianity and Protestantism, the development of today's science which has experienced ups and downs has also had an impact on the use of terms that are not only dichotomies in one field but different. This research seeks to raise the syncretism of Islam and local culture that occurs in the reality of society. The focus of this research is what are the principal elements that are mutually syncretic, in what way, and at what level does the syncretic process occur? This research is qualitative research with the concept of library research and uses a historical approach. The results of the study show that the syncretic elements are in a series of religious rituals, the media used through cultural externalization in a global context
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Kvasha, Kristina. "THE SYNCRETISM OF PAGANISM AND CHRISTIANITY.FOLK RELIGION OR ORTHODOXY?" Visnyk of the Lviv University, no. 38 (2021): 43–49. http://dx.doi.org/10.30970/pps.2021.38.5.
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kitiarsa, pattana. "beyond syncretism: hybridization of popular religion in contemporary thailand." Journal of Southeast Asian Studies 36, no. 3 (September 8, 2005): 461–87. http://dx.doi.org/10.1017/s0022463405000251.
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this article challenges the dominant paradigm of ‘inclusive syncretism’ in the study of thai religion. by taking the worship of multi-original deities in the popular spirit-medium cults in contemporary thailand as a case study, it argues that practitioners and specialists working on thai religious studies need to refresh and update their analytical paradigm to incorporate the concept of ‘hybridization’.
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Stievermann, Jan. "A “Syncretism of Piety”: Imagining Global Protestantism in Early Eighteenth-Century Boston, Tranquebar, and Halle." Church History 89, no. 4 (December 2020): 829–56. http://dx.doi.org/10.1017/s0009640720001419.
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AbstractThis essay reexamines the network centered on the Boston Congregational minister and theologian Cotton Mather, the great Pietist theologian August Hermann Francke, several of the latter's associates in Halle and London, and Halle-sponsored Lutheran missionaries in the Danish colony of Tranquebar. It pursues the question what this network (which existed from circa 1710 into the 1730s) reveals about how the idea of a “Protestant religion” evolved as a theological construct and how “Protestantism” as a category of religious identity came to have meaning and resonance across denominational and linguistic divides. Through the Boston-Halle-Tranquebar exchange, the essay argues, “awakened souls” from Anglo-American Reformed and German Lutheran churches converged toward a conservative but dogmatically minimalistic understanding of the Christian religion that combined an intensely Christocentric, biblicist, and experiential piety with an activist-missionary and eschatological orientation—a package which was now equated with being truly “Protestant” or “protestantisch,” respectively. This reflects how the historical development of “Protestantism” intersected with larger philosophical and theological debates about “religion” and the different “religions” of humanity that involved Enlightenment thinkers as much as awakened Christians. The distinct version of “the Protestant religion” that first developed among the correspondents of this network would continue to evolve through the transatlantic awakenings of the eighteenth century and remain influential into the nineteenth century.
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Hödl, Hans Gerald, and Bettina Schmidt. "From Syncretism to Hybridity: Transformations in African-derived American Religions: An Introduction." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 9, no. 2 (November 24, 2023): 301–9. http://dx.doi.org/10.30965/23642807-10020025.
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Abstract In this volume, we bring together research on African derived Religions in Latin America and African American Religions in the USA. Theoretically, the concepts of hybridity and syncretism are discussed, in the introduction as well as in the papers included. The papers featured deal with Brazilian Umbanda, Cuban Santería, US African Black Hebrew Israelites, the Five Percenter movement (an offspring of the Nation of Islam), and one single person, Robert T. Browne, an activist in the Black Nationalist movement. In the religions covered – that are an outcome of the historical circumstances of the Trans-Atlantic Slave Trade – elements taken from West and Central African traditions, European Christianity, and Kardecian Spiritism blend to new forms of religious movements. This being the “fundamental” transformation of religion addressed here, some essays in the volume also look at the further transformation of those traditions in a “glocalized” world.
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Cervantes, Mayán. "Fiesta y comida ritual a los santos que enferman en Coatetelco, Morelos (México)." Studium, no. 22 (September 4, 2018): 167–87. http://dx.doi.org/10.26754/ojs_studium/stud.2016223024.
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Resumen
En este trabajo nos ocuparemos del ritual popular, religioso-curativo del “santo”, “escapulario” o “aire de santo” —relacionado con enfermedades causadas por Santo Domingo y San Antonio de Papua—, mediante el cual el enfermo, para recuperar la salud, está obligado a ofrecer una fiesta y comida. Este ritual todavía se realiza en diversos pueblos de Morelos y analizamos en nuestro estudio el que se lleva a cabo en Coatetelco, donde hemos trabajado desde 2014. Allí perdura esta concepción popular y mítica, plena de simbolismo y particularmente interesante por ser claro ejemplo de un antiguo sincretismo religioso.
Palabras clave:comida ritual, santo, enfermedad-curación, aires, tradición prehispánica, religión católica, sincretismo cultural
Abstract
In this article we focous on the interpretation of the popular healing-religious ritual named “santo” or “escapulario”, in Coatetelco, Morelos, Mexico. In these festivities —which includes ritual food— we identify mesoamerican traditions associated to ancient gods Tezcatlipoca and Quetzalcoatl and its sickening and healing powers. This tradition is homologated with the two catholic saints Santo Domingo and San Antonio. The ritual is a clear example of a 16thcentury syncretism between pre-hispanic tradition and the catholic religion.
Key words: ritual food, santo, sickness-healing, pre-hispanic tradition, catholic religion, airs, syncretism
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Spica, Marciano Adilio. "Pluralism With Syncretism: A Perspective From Latin American Religious Diversity." Open Theology 4, no. 1 (July 1, 2018): 236–45. http://dx.doi.org/10.1515/opth-2018-0017.
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Abstract The aim of this paper is to defend a type of pluralistic philosophical theory that addresses the specific characteristics of Latin American religious diversity. In order to do this, I will first try to show how, from a Latin American perspective, the discussion of religious diversity necessarily imposes the concept of syncretism and how this concept can be understood within the debate about diversity. After that, I will defend an understanding of religiosity that takes syncretism as something natural, given the functioning of our systems of practices and beliefs in general. Finally I will defend the advantages of a pluralistic philosophical perspective of religion that considers the phenomenon of syncretism and how it is necessary for an understanding of Latin American religiosity.
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Gobin, Emma. "New Age and Afro-Cuban Religion: Notes on Cultural Creation, between Indigenization and Exogenization." Perspectivas Afro 2, no. 1 (December 19, 2022): 81–98. http://dx.doi.org/10.32997/pa-2022-4116.
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In Cuba, New Age and Neo-Pagan healing and spiritual practices (reiki, so-called groups of meditation and « energy », neo-shamanism, wicca, etc.) are today appropriated in connection with endogenous practices. Considering that Afro-Cuban religions are historical instances of religious syncretism, one might be tempted to see there no more than a contemporary extension of their internal workings. However, contrasted ethnographical cases reveal that such a perspective occults the diversity and complexity of the processes at stake. While New Age elements do crystallize in a syncretic integration within Afro-Cuban rituals, the dynamics at work also result in the parallel production of apparent local, (Afro-)Cuban, forms of the New Age that not only enacts forms of cultural “indigenization” but also displays a puzzling, concomitant “exogenization” (or self-exoticization) of local referents.
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Soto, Boris Briones. "La religión mapuche según los cronistas de Indias." Anthropos 117, no. 1 (2022): 107–16. http://dx.doi.org/10.5771/0257-9774-2022-1-107.
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This article deals with the Mapuche religion as seen by Spanish chroniclers who wrote about the indigenous peoples of Chile. In these documents, we find numerous religious elements that help us understand the mythology and beliefs of the Mapuche at the beginning of the conquest. Addressing the subject of his study, the author analyzes the works of those chronicles in order to create a general panorama of their vision of indigenous religions, taking into account certain methodological problems that such study entails, e.g. religiocentrism and religious syncretism.
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Hung, Nguyen Quang, and Nguyen Dinh Lam. "Religion and Individual in a Traditional Multi-Religious Vietnam." International Journal of Religion 5, no. 7 (May 14, 2024): 896–912. http://dx.doi.org/10.61707/612tja74.
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From ancient times to the present day, religion has played a multifaceted role in human existence, encompassing various aspects of individual life such as rites of passage, daily routines, and the formation of lifestyle. Traditional Vietnamese spiritual practices draw upon a syncretism of Confucianism, Buddhism, and indigenous beliefs, resulting in a cultural landscape where many Vietnamese individuals do not readily identify themselves as adherents to any single religious tradition. This juxtaposition gives rise to a notable paradox within Vietnamese religious life. While there may appear to be a lack of overt religious devotion in daily practices, religion manifests itself prominently in nearly all significant events in Vietnamese life. This article aims to explore the presence of these traditional religions in Vietnam to elucidate the underlying reasons for this paradox within traditional Vietnamese individual life.
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Bom, Klaas, and Jonán Monroy-Soto. "Juan Sepulveda and the Understanding of the Syncretic Characteristics of Latin American Pentecostalism: The Case of Classical Pentecostalism in Guatemala." Religions 14, no. 12 (December 8, 2023): 1520. http://dx.doi.org/10.3390/rel14121520.
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This article presents the case of Guatemalan Pentecostalism as a highly relevant expression of Latin American Pentecostalism that helps to clarify the debate about the syncretic nature of Pentecostalism. We use the Guatemalan case to test the thesis of Juan Sepúlveda, a Chilean Pentecostal historian and theologian, who explains the success of Latin American Pentecostalism in light of its syncretic character. His argument about the syncretic character of Pentecostalism is based on the Chilean case. Paying attention to its historical development, we present Guatemalan Pentecostal theology in relation to traditional Mayan culture and religion and in relation to popular Catholicism and traditional Latin American Protestantism. Specific attention is paid to the espoused theology of Pentecostal pastors as they provide an account of indigenous Pentecostals’ lived faith. Finally, we answer the question: Does Juan Sepulveda’s approach (still) provide an adequate framework for the theological assessment of possible syncretic characteristics of (Latin American) Pentecostalism? The Guatemalan case indicates ways to improve certain limitations of Sepúlveda’s approach, such as its static understanding of culture and its exclusion of the theological understanding of syncretism.
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KARIVETS, Ihor. "Hryhorii Skovoroda: syncretism-cordocentrism-wisdom." Filosofska dumka (Philosophical Thought) -, no. 2 (June 18, 2023): 144–52. http://dx.doi.org/10.15407/fd2023.02.144.
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The article defends the thesis that Skovoroda is a representative of syncretic culture and thinking, which combines philosophy, religion (faith), poetry (literature), theology into an unity. His universality, as a talented and comprehensively developed personality, also lies in this combining different sphere of a human activity. To combine all this, Skovoroda must be the bearer of syncretic thinking and perception of the world. But, such combination includes also philosophy and, therefore, subordinates it to spirituality. Skovoroda is a sage, who imparts wisdom and sets an example of a morally clean life and strong faith. The works of Skovoroda should be viewed from the standpoint of syncretism. He did not create a new philosophy for Ukrainian culture, as did, for example, Socrates for Ancient Greek culture, Descartes for French culture, and Kant for German culture. To consider Skovoroda only a philosopher means to reduce him to a «highly specialized mental worker». It is necessary to read Skovoroda's works universally and syncretically, not philosophically (analytically and critically). The article examines also the weak and strong aspects of the syncretic creativity of Skovoroda for Ukrainian culture in general and Ukrainian philosophy in particular. In Skovoroda's works, there is no analysis and criticism of philosophical problems, there is no consistent rational-logical (step-by-step) construction of a philosophical conception, which he would defend with arguments. Instead, we find in Skovoroda's works many biblical quotations and their interpretation, that is, he uses the Bible to confirm his position and way of life. The authority of the Bible for Skovoroda is indisputable, so it is a source of wisdom for him. The author argues that Skovoroda is «internally new» for Ukrainian culture. He brings into Ukrainian culture Christianity, which differs from the traditional church, biblical symbolic hermeneutics and vegetarianism as a way of life. Skovoroda's life represents a life of integrated personality.
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Κομνηνού, Ιωάννα. "Η διαμόρφωση θρησκευτικών ταυτοτήτων σύμφωνα με τις αλλαγές του μοντέλου διδασκαλίας του μαθήματος των Θρησκευτικών στην Ελλάδα από το 2011 και μετά." Social Cohesion and Development 13, no. 1 (March 18, 2019): 33. http://dx.doi.org/10.12681/scad.19874.
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There are changes in the West Europe concerning religion such as the drastic decline of organized religion, secularization, the emergence of the individualized religion, and the new age spiritualties. These trends are reflected in Religious Education models applied in Great Britain. In 2011, the introduction of these models in the religious education in Greece results to dissemination of new religious movements, causing problems such as religious syncretism. Discourse analysis was utilized as a research tool in order to reveal policies/ideologies connected to religious education reform in Greece.
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Drotbohm, Heike. "Of Spirits and Virgins." Suomen Antropologi: Journal of the Finnish Anthropological Society 33, no. 1 (January 1, 2008): 33–50. http://dx.doi.org/10.30676/jfas.v33i1.116396.
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So far religious encounters in migratory settings have been largely examined in relation to the pluralizing of religious cultures, the emerging of syncretisms as well as religious conversions. However, many migrants choose to live more than one religion at the same time and integrate themselves into several religious communities with different and sometimes opposing religious agendas. This article concentrates on the Haitian migrant community in Montreal, Canada. On the basis of the parallelisms between Vodou and Catholicism it first examines the parallels between different religious concepts and performances and second, the significance of particular Vodou spirits which act as mediators between different cultures. The article questions the idea of exclusive belongings and highlights the meaning of space as a differentiating factor in the diversification of religious meanings and messages in multicultural settings.Keywords: Vodou, Haitian diaspora, space, spirit possession, syncretism, religious parallelism
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Bálint, Emese. "Heterogeneous religion: imperfect or braided?" Quellen und Forschungen aus italienischen Archiven und Bibliotheken 102, no. 1 (November 1, 2022): 56–68. http://dx.doi.org/10.1515/qufiab-2022-0006.
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Abstract This essay describes the intertwined syncretism of Italian Anabaptism. It uses the term composite religion to describe a religious heterogeneity in which Antitrinitarianism and Anabaptism are regarded as constituent elements. The circulation of Italian Anabaptists in the Transalpine region facilitated the accumulation and braiding of radical intellectual influences; thus, passing from one creed to the other was fairly unproblematic and those who relocated fostered the circulation of the ideas that soon became the backbone of a movement. In Transylvania and Poland, local variants of Antitrinitarian Anabaptism developed simultaneously – at times cooperating, but also contradicting each other on various occasions, and eventually taking different paths towards the development of mature religious churches.
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dos Reis, Aparecido Francisco. "We Only Need the Holy Signs, the Saints are Here Just to Make People Feel at Home." Anthropology and Ethnology Open Access Journal 5, no. 2 (2022): 1–7. http://dx.doi.org/10.23880/aeoaj-16000191.
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This paper on an Umbanda worship space is part of a research with the religions of African and Amerindian matrix, conducted in the years 2015-16 at the request of the 67th Prosecutor’s Office for Human Rights of the State Public Prosecution Service of Mato Grosso do Sul and the Federation of Afro-Brazilian and Amerindian Cults of the State of Mato Grosso do Sul. As requested, several worship spaces were visited and 2 Fathers-of-Saint, 2 Mothers-of-Saint and 1 Babalorishá were interviewed, with the purpose of demonstrating to the municipal authorities that worship space cults should be considered religions, just like the others present in the municipality. Specifically, this paper analyzes the process of re-signification of Catholic saints in Umbanda as part of the hybridization and syncretism of worship space cults. The methodology consisted of visits to several worship spaces, interviews, and specifically in this case, we will analyze this process of re-signification based on the interview with Mother-of-Saint Fátima, coordinator of the Cabocla Janaína Worship Place in Campo Grande. Her speech has shown that the meanings of the Catholic saints in Umbanda, may be to make familiar a religion considered exotic, or even to syncretize the attributes and roles of the saints and orishas.
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Selka, Stephen. "New Religious Movements in Brazil." Nova Religio 15, no. 4 (May 1, 2012): 3–12. http://dx.doi.org/10.1525/nr.2012.15.4.3.
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This article provides an overview of the Brazilian religious landscape and an introduction to this special issue on new religious movements in Brazil. I stress how the Brazilian religious landscape, although often imagined as a place of religious syncretism and cultural mixture, is crosscut by an array of boundaries, tensions and antagonisms, including ones grounded in race and class. The article outlines the major topics and problems taken up by the contributors to this issue, including appropriation across lines of race, ethnicity and class; the growing influence of evangelical Christianity in Latin America and beyond; esoteric religious practice in the late modern era; and questions of purity and authenticity, syncretism and anti-syncretism. Through their engagement with these themes, the articles in this issue contribute to a number of important discussions that relate not only to the study of religion in Brazil but to the study of new religious movements in general.
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Herlina, Sandra. "Suatu Telaah Budaya: Agama dalam Kehidupan Orang Jepang." JURNAL Al-AZHAR INDONESIA SERI HUMANIORA 1, no. 2 (October 3, 2011): 113. http://dx.doi.org/10.36722/sh.v1i2.43.
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Pandangan orang Jepang terhadap agama adalah sebagai ikatan budaya dan tradisi. Memiliki dua atau lebih agama dalam kehidupan seseorang adalah sesuatu yang wajar, dan hal tersebut menjadikan salah satu karakteristik agama Jepang. Dalam sejarahnya yang panjang, agama telah mengalami perkembangan, agama asli tetap dipertahankan walaupun muncul agama-agama baru, agama asli tetap hidup dengan harmonis meskipun terjadi sinkretisme. Ada beberapa agama yang ada di Jepang selain Shinto sebagai folk belieft dan sebagai kepercayaan, antara lain Budha, agama-agama Samawi, Shinshukyo dan agama-agama lainnya yang berdampingan secara harmonis. Meskipun dikatakan bahwa agama tidak penting dalam kehidupan orang Jepang, namun pada kenyataannya orang Jepang tetap meneruskan kehidupan keagamaan dalam perilaku mereka sebagai “penjaga tradisi” kebudayaan mereka.<h6 align="center"><strong> Abstract</strong></h6><p style="text-align: justify;">The Japanese view of religion as cultural ties and traditions. Having two or more religion in one’s life is something that is reasonable and that is became one of Japanese religion character. In its long history, religions have experienced growth, the original religion live harmony is maintained despite an emerging syncretism or religious. There are some religions that exist in Japan other than folk belieft Shinto as the belief among others, Buddhist, Samawi religions, Shinshukyo and others who live together in harmony. Although it is said that religion is not important in Japanese life, but in fact the Japanese continue to run as part of religious life in their behavior as culture “guardians of tradition”.</p>
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Enoh, Enoh. "ISLAMISASI SENI DAN SENI ISLAMI: GERAKAN MANAKAH YANG LEBIH BERPELUANG?" Socio Politica : Jurnal Ilmiah Jurusan Sosiologi 8, no. 1 (November 27, 2018): 104–10. http://dx.doi.org/10.15575/socio-politica.v8i1.3490.
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This article scrutinizes the issue of Islamization of art which becomes buzzwords lately. This writing also verifies a theory by Koentraraningrat that religion is a part of culture, so that religion is a domain of human reason. Here the writer exemplifies to an art called Dodod in Southern Banten. The consecutive issue, then, comes to light is a question of whether “Islamization of art” or “Islamic art” which is more likely to emerge. Temporary data found in the real world is that Islamization of art has already begun, even in a form of syncretism.
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Salim, Agus. "Javanese religion, Islam or syncretism: comparing Woodward’s Islam in Java and Beatty’s Varieties of Javanese Religion." Indonesian Journal of Islam and Muslim Societies 3, no. 2 (November 1, 2013): 223. http://dx.doi.org/10.18326/ijims.v3i2.223-266.
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It has been proven that the different findings in examining Javanese religious life<br />are led by the differences in terms of academic approaches. It includes the ways<br />some key terms are perceived and elaborated. The term ‘Islam’ is defined in its<br />wide sense by one and its narrow sense by the other. The popular rite of Slametan<br />is also elaborated its different aspects by different authors, one leading to Islam<br />and the other leading to animism. The notion of mysticism and mystical practices<br />are also employed to refer to something different, one referring to Sufi tradition,<br />and the other referring to authentic Javanese mystical practices.<br />In addition, authors’ perspectives matter. Particular understanding of some no-tions applied from the beginning of the observation has been guided the attention<br />to particular aspects of religious life. Certain understanding about Islam has made<br />one author emphasize more on the aspects of Islam, rather than different reli-gious tradition. On the other hand, an empty-assumption-like autor to conduct<br />observation on religious life of Javanese has been easily fallen to the dominant<br />view of previous examination on the field. Those factors may lead to using differ-ent sort of data. If a single religious tradition like Islam is considered, the useful resources are textual, since they tell much about the general development of the<br />tradition. However, while no single religious tradition is considered more impor-tant than others, one may find that ethnographical account is the best way to see<br />what kind of religious traditions exist and how the traditions are perceived and<br />practiced. Lastly, as the leading notion and the subsequent sort of data used are<br />different, the aspects of a religious tradition are emphasized differently, one the<br />great and the other the little tradition. Therefore, the awareness -that ‘there is<br />subjective involvement in the process of knowing’ is confirmed in this thesis. It<br />has been proven by the fact that different findings of the same field research are<br />caused by the ways researchers approach the problem. In fact, they have differ-ent approaches.<br />Telah terbukti bahwa perbedaan temuan dilapangan dalam penelitian tentang<br />keberagamaan masyarakat Jawa dipicu adanya perbedaan pendekatan penelitian.<br />Perbedaan tersebut diantaranya adalah perbedaan cara memaknai beberapa<br />kata kunci. Kata ‘Islam’ oleh satu peneliti didefinisikan secara luas, sementara<br />oleh peneliti yang lain didefinisikan secara sempit. Pembahasan tentang Slametan<br />juga ditekankan pada aspek-aspek yang berbeda oleh masing-masing penulis.<br />Hasilnya, sementara yang satu menunjukkan bahwa upacara tersebut Islamik,<br />yang lainnya cenderung animistik. Wacana tentang paham dan praktek mistik<br />juga dikembangkan mengarah pada klaim yang berbeda, yang satu tradisi Sufi,<br />yang lainnya paham kebatinan asli Jawa.<br />Selanjutnya, beberapa point penting terkait dengan perspektif yang<br />dikembangakan oleh peneliti. Istilah kunci yang dipegang sejak awal menuntun si<br />peneliti untuk menekankan pada beberapa aspek kehidupan keberagamaan. Is-lam yang menjadi faktor penentu mengarahkan si peneliti untuk lebih banyak<br />menekankan data dan penafsirannya pada Islam, daripada tradisi keagamaan<br />lain. Disisi lain, karya yang nampak diawalnya tanpa pretensi apapun tentang<br />tradisi keagamaan tertentu, bahkan mudah jatuh pada tuntunan karya-karya<br />sebelumnya. Faktor-faktor tersebut mengarahkan para peneliti untuk memakai<br />perangkat data yang berbeda. Jika yang banyak diperhitungkan sejak awal adalah<br />suatu tradisi keagamaan tertentu, misalkan Islam, sumber yang lebih berguna<br />adalah text, untuk melihat perkembangan umum dalam beberapa tingkat tradisi.<br />Namun jika tidak ada prioritas satu tradisi tertentu, si peneliti menganggap bahwa<br />catatan ethnography akan lebih banyak berguna. Taerakhir, adanya perbedaan-perbedaan yang telah disebutkan tadi akan mengarahkan pada penekanan pada<br />aspek-aspek tradisi yang berbeda.<br />Dengan demikian, keyakinan bahwa ‘ada pengaruh subjective dalam proses<br />mengetahui’ sebagaimana yang dikembangkan oleh sosiologi pengetahuan telah<br />terbukti dalam. Faktanya adalah pernbedaan temuan lapangan dipengaruhi oleh<br />secara apa masalah penelitian tersebut didekati. Nyatanya, perangkat penelitian<br />yang mereka gunakan memang berbeda.
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Calvo Díaz, Andrea. "Uma abordagem intercultural e interdisciplinar ao estudo da religião (hagiografia) e suas diferentes manifestações." Siwo Revista de Teología 17, no. 2 (July 25, 2024): 1–28. http://dx.doi.org/10.15359/siwo.17-2.2.
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The purpose of this article is to provide a conceptual approach to the study of religion through an intercultural and interdisciplinary perspective. As an example, it considers hagiography and its various manifestations in the artistic and cultural domains, among others. This study proposes three points of discussion. Firstly, it addresses an approach and delimitation of the religious aspect, specifically focusing on the worship of San Benito de Nursia. Additionally, it considers the Latin American political context and its approach to religión. Secondly, it characterizes the religious aspect through the veneration of the Black Christ of Esquipulas and the Marian rite of the Candelaria, which involves the syncretism of the Pachamama. Lastly, it emphasizes the importance of interdisciplinary approaches to religious topics, using the hagiography of Santo Domingo de Heredia as an example. In summary, this study proposes three axes of analysis to evaluate the significance of interdisciplinary studies in the field of religion.
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Goh, Daniel. "Chinese Religion and the Challenge of Modernity in Malaysia and Singapore: Syncretism, Hybridisation and Transfiguration." Asian Journal of Social Science 37, no. 1 (2009): 107–37. http://dx.doi.org/10.1163/156853109x385411.
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AbstractThe past fifty years have seen continuing anthropological interest in the changes in religious beliefs and practices among the Chinese in Malaysia and Singapore under conditions of rapid modernisation. Anthropologists have used the syncretic model to explain these changes, arguing that practitioners of Chinese "folk" religion have adapted to urbanisation, capitalist growth, nation-state formation, and literacy to preserve their spiritualist worldview, but the religion has also experienced "rationalisation" in response to the challenge of modernity. This article proposes an alternative approach that questions the dichotomous imagination of spiritualist Chinese religion and rationalist modernity assumed by the syncretic model. Using ethnographic, archival and secondary materials, I discuss two processes of change — the transfiguration of forms brought about by mediation in new cultural flows, and the hybridisation of meanings brought about by contact between different cultural systems — in the cases of the Confucianist reform movement, spirit mediumship, Dejiao associations, state-sponsored Chingay parades, reform Taoism, and Charismatic Christianity. These represent both changes internal to Chinese religion and those that extend beyond to reanimate modernity in Malaysia and Singapore. I argue that existential anxiety connects both processes as the consequence of hybridisation and the driving force for transfiguration.
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Bielenin-Lenczowska, Karolina. "Book Review: Lubańska Magdalena, Muslims and Christians in the Bulgarian Rhodopes. Studies on Religious (Anti)Syncretism." Colloquia Humanistica, no. 4 (December 31, 2015): 147–51. http://dx.doi.org/10.11649/ch.2015.009.
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Book Review: Lubańska Magdalena, Muslims and Christians in the Bulgarian Rhodopes. Studies on Religious (Anti)Syncretism"Muslims and Christians in the Bulgarian Rhodopes. Studies on Religious (Anti)Syncretism", a book by Magdalena Lubańska is a summary of her research carried out for many years among the Christian Orthodox and Muslim Pomaks in Rhodope mountains of Bulgaria. There Lubańska conducted in-depth interviews and carried out ethnographic observation about the knowledge regarding neighbours of different religion, their beliefs and religious practices. Recenzja książki: Lubańska Magdalena, Muslims and Christians in the Bulgarian Rhodopes. Studies on Religious (Anti)SyncretismKsiążka Magdaleny Lubańskiej jest podsumowaniem jej badań prowadzonych od wielu lat wśród prawosławnych oraz muzułmanów w Rodopach, w Bułgarii. Lubańska przeprowadziła pogłębione wywiady i obserwację etnograficzną, dotyczącą sąsiadowania mieszkańców różnych religii, ich wierzeń i praktyk religijnych.
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Brovkin, Vladimir. "The critics of religion in early Hellenistic philosophy." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no. 2 (2019): 637–47. http://dx.doi.org/10.25205/1995-4328-2019-13-2-637-647.
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This article discusses the socio-historical conditions of the formation of criticism of religious representations in Greek philosophy in the period of early Hellenism. It is established that the formation of this criticism according to Epicurus, Theodorus, Bion and Euhemerus was influenced by the following factors. First, it is the rapid development of the cult of Hellenistic kings. Secondly, it is the emergence of new influential gods, the growing popularity of the Eastern gods in Greece, and religious syncretism. Thirdly, it is a gradual weakening of the traditional cult of the Olympian gods. Fourthly, it is the crisis of the polis, which contributed to the growth of individualism, weakening of religious and moral norms.
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Fadeev, Andrey Yu. "Mystical religion and the sources of occultism in the research of Colin Campbell." Izvestiya of Saratov University. Sociology. Politology 22, no. 2 (May 23, 2022): 173–80. http://dx.doi.org/10.18500/1818-9601-2022-22-2-173-180.
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Forms of non-institutionalized religiosity, as a rule, are at the crossroads of research. The study of such a phenomenon in the field of the sociology of religion began in the thirties of the last century. Colin Campbell, developing Trolch’s concept of mystical religion, introduces the new term “mystical community” and analyzes its characteristics: individualism, syncretism, tolerance, relativism and monism. The official culture and sphere of the occult are not isolated from each other, but are found in constant interaction – the hypothesis of K. Campbell, which he confirms by analyzing the conceptual field of terms “intuitialized knowledge” and “common sense”. The author determines the sources of appearance and support of the occult in disagreements between science, religion, culture and common sense.