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1
Abduh, Rachmad, and Ida Hanifah. "Certainty of Jurisdiction Law in Civil Law System." Randwick International of Social Science Journal 1, no. 2 (2020): 120–25. http://dx.doi.org/10.47175/rissj.v1i2.52.
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The Yoruba people have lived harmoniously as a kin for as long as the tribe has been in existence without religious strain despite the myriads of choices of beliefs that their traditional religion (Iseese) offered; and also, with the advent of foreign religions, Christian and Muslims have continuously live together in Yoruba land, often in harmony with practitioners of Yoruba traditional religion. In the recent age, there has been a curve of trend as the tribal relationships among the Yoruba people have gradually been eroding due to increasing infiltrations and activism of religion extremists. This research examined the damage religious sectarianism wreaked on the kinship relationship among the Yoruba folks. The research was qualitative, and situated within fundamentalism theory, a religious philosophy which depicts advocacy and strict adherence to a religious doctrine or belief. Data collections which are based on both primary and secondary sources are participatory, observatory and library oriented. It is concluded that religion has done more harm than good, but the situation can be redeemed with good understanding of the intended purpose of religion ingrained in the religious zealots.
2
Leroy, Fernand, Taiwo Olaleye-Oruene, Gesina Koeppen-Schomerus, and Elizabeth Bryan. "Yoruba Customs and Beliefs Pertaining to Twins." Twin Research 5, no. 2 (2002): 132–36. http://dx.doi.org/10.1375/twin.5.2.132.
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AbstractThe Yoruba are an important ethnic group mainly occupying Southwestern Nigeria. Mainly for genetic reasons, this very large tribe happens to present the highest dizygotic twinning rate in the world (4.4 % of all maternities). The high perinatal mortality rate associated with such pregnancies has contributed to the integration of a special twin belief system within the African traditional religion of this tribe. The latter is based on the concept of a supreme deity called Olodumare or Olorun, assisted by a series of secondary gods (Orisha) while Yoruba religion also involves immortality and reincarnation of the soul based on the animistic cult of ancestors. Twins are therefore given special names and believed to detain special preternatural powers. In keeping with their refined artistic tradition, the Yoruba have produced numerous wooden statuettes called Ibejis that represent the souls of deceased newborn twins and are involved in elaborate rituals. Among Yoruba traditional beliefs and lore some twin-related themes are represented which are also found in other parts of the world. Basic features of the original Yoruba beliefs have found their way into the religious traditions of descendants of African slaves imported in the West Indies and in South America.
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Alabi, Oluwatobi Joseph. "Perceptions of Surrogacy Within the Yoruba Socio-Cultural Context of Ado-Ekiti, Nigeria." F1000Research 9 (February 8, 2021): 103. http://dx.doi.org/10.12688/f1000research.20999.3.
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Background: Surrogacy might be a reproductive process that brings joy and fulfilment to many but it also brings with it numerous ethical and legal concerns; it raises questions about the fundamental human rights, welfare and wellbeing of women and infants especially within a context where it is barely regulated. This article examines the perception of surrogacy within the Yoruba socio-cultural context in Ado-Ekiti, Nigeria. It brings to the fore various socio-cultural concerns that questions the influence of surrogacy as a reproductive process on womanhood, motherhood and parenthood. It discusses by analysing the narratives of participants how surrogacy process is a dereliction of the sacredness and cultural sanctity of the family system, most especially in an African context. Methods: 15 stakeholders (traditional birth attendants and gynaecologists) were engaged in an in-depth interview to unravel the challenges surrogacy might or is encountering within the socio-cultural context of Ado-Ekiti. Results: There are various social, cultural and religious beliefs that police the reproductive sphere of the Yoruba socio-cultural group, which has grave implications on fertility treatment. These socio-cultural and religious factors do not provide a fertile ground for surrogacy to thrive within the study location. Hence, it is important that the socio-cultural framing of reproduction within this cultural context become receptive to medical reproductive solutions and innovations if at all the processes are to thrive or at least become less stigmatised. Conclusions: The process of surrogacy is very complex and people’s attitude towards the practice is greatly influenced by their culture, religion and social belief systems about what is considered appropriate for procreation. Also, it is important to have clear-cut policy regulating surrogacy and all forms of ARTs in Nigeria, as this will protect women and infants, as well as, ensure that they are not to exposed abuse, commercialization and exploitation.
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Akande, Adeyemi. "Manifestations of Orí (Head) in Traditional Yorùbá Architecture." IAFOR Journal of Cultural Studies 5, no. 2 (2020): 5–19. http://dx.doi.org/10.22492/ijcs.5.2.01.
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Yorùbá traditional architecture is not spontaneous. It is a product of a well-structured cultural and religious system. Every aspect from the choice of material, to the style of building, and even its construction system was designed with primary considerations for family, community and belief. Because architecture is an effective organ for the reflection of both cultural and religious thoughts, this study sought to query an inconspicuous but possible use of traditional Yorùbá architecture as a medium for the expression of orí ideology and worship in the early times. Relying principally on secondary data and new insights from the juxtaposing of information gathered from religious practises and local art and architecture, the study attempted to answer the question, “How is traditional Yorùbá architecture used as a medium to propagate the centrality of orí?” The study noted that there appears to be a metaphysical similarity in the presentation and meaning of orí (head) in traditional Yorùbá sculpture and òrùlé (roof) in Yorùbá architecture in a manner that ties them together. The conclusion is that the roof in Yorùbá architecture is indeed a metaphorical object for the assertion of the pre-eminence of orí among the Yorùbá.
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McIlroy, Emily C. "One Half Living for Two: Cross-Cultural Paradigms of Twinship and Twin Loss." OMEGA - Journal of Death and Dying 64, no. 1 (2012): 1–13. http://dx.doi.org/10.2190/om.64.1.a.
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Many indigenous African religions, specifically that of the Yoruba of Nigeria, the Bamana and Malinke of Mali, and the Nuer of southern Sudan, are characterized by a system of spiritual beliefs surrounding the life and death of twins. Separation by death poses an extreme threat to the soul(s) of twins, and many rituals and customs designed to sustain the spirit of surviving twins are widely practiced. Despite twin loss being overlooked in Western psychological studies of grief, recent research and in-depth interviews of bereaved twins clearly identifies the unique nature of losing a twin, and the importance of acknowledging this distinction in the surviving twin's ability to cope with the death. The spiritual practices of the Yoruba, Bamana, Malinke, and Nuer are conducive to dealing with the specific nature of twin loss. They take into account the uniqueness of the twinship experience, and provide material for reflection on healing approaches outside the traditional parameters of psychology.
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Adebayo, R. Ibrahim. "The historical development and challenges of Islam in Ila-Orangun, Nigeria." Indonesian Journal of Islam and Muslim Societies 5, no. 1 (2015): 1. http://dx.doi.org/10.18326/ijims.v5i1.1-28.
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<p>Like many other Yoruba towns in the south-western Nigeria, Ila-Orangun which<br />is popularly referred to as the principal town of Igbominaland witnessed the<br />coming of Islam during a period when paganism had eaten deep into the<br />fabric of every sphere of life of the people. The uniqueness of Islam in the<br />town is that it has not been able to bring to an end the traditional belief<br />system of the people ever since its inception. This is probably because of the<br />status of the town as one of the towns founded by one of the sons of Oduduwa<br />from the great ancestral land, Ile-Ife. This paper therefore takes a look at the<br />inception of Islam in this ancient town to determine the extent of influence<br />of traditional belief system on the practice of Islam in it and the methods<br />adopted by the early Muslim clerics to penetrate the town with a view to<br />breaking the genes of darkness in the town. Attempts are also made to discuss<br />some latest developments on Islam in town, namely Imamship tussle and<br />other challenges facing the Muslim community there. The paper concludes by<br />identifying some steps necessary to be taken by the Muslim community in the<br />town for them to be able to place the religion on a better pedestal.</p><p>Seperti banyak kota-kota Yoruba lainnya di selatan-barat Nigeria, Ila-Orangun<br />yang populer disebut sebagai kota utama Igbominaland, menyaksikan<br />kedatangan Islam selama periode ketika paganisme telah mengakar jauh ke<br />dalam setiap bidang kehidupan masyarakat. Keunikan Islam di kota ini adalah<br />bahwa Islam belum mampu membawa pada berakhirnya sistem kepercayaan<br />tradisional masyarakat sejak awal. Ini mungkin karena status kota sebagai salah<br />satu kota yang didirikan oleh salah satu putra dari Oduduwa dari tanah leluhur<br />besar, Ile-Ife. Oleh karena itu tulisan ini berupaya melihat perkembangan awal<br />Islam di kota kuno ini untuk mengetahui sejauh mana pengaruh sistem<br />kepercayaan tradisional pada praktek Islam di dalamnya dan metode yang<br />diadopsi oleh para ulama Muslim awal untuk menembus kota dengan maksud<br />untuk menerobos kegelapan di kota ini. Paper juga berupaya untuk membahas<br />beberapa perkembangan terbaru tentang Islam di kota ini, yaitu soal ke-imaman<br />dan tantangan lain yang dihadapi masyarakat Muslim di sana. Makalah ini<br />menyimpulkan perlunya mengidentifikasi beberapa langkah yang diambil oleh<br />komunitas Muslim di kota ini agar mereka dapat menegakkan agama Islam<br />pada alas yang lebih baik.</p>
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Castellanos Llanos, Gabriela. "Identidades raciales y de género en la santería afrocubana." La Manzana de la Discordia 4, no. 1 (2016): 63. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v4i1.1475.
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Resumen: Se exploran las concepciones de géneroen la santería o regla de Ocha una religión que tieneconsecuencias culturales muy importantes en Cuba tantodesde el punto de vista étnico y racial como para lasrelaciones de género. Este trabajo analiza algunas deestas consecuencias, planteando sus implicaciones parala identidad racial afrocubana, centrándose en lascaracterísticas del sistema de género que está implícitoen las creencias y en los rituales de la santería. El trabajobosqueja las características principales de la santería yalgunos aspectos de su posible efecto en el racismo enCuba, antes de examinar el estatus de las mujeres enesta religión. Se refuta la afirmación de una investigadorade que en la sociedad yoruba tradicional no existe elconcepto de mujer como inferior que es típico delpatriarcado occidental, o de otra de que la santeríacubana es una religión de base femenina, donde lofemenino es normativo. Sin embargo, se concluye quelas concepciones occidentales de la división radical delos dos sexos en dos entidades totalmente rígidas y biendelimitadas, están ausentes en la santería.Palabras clave: religiones afro-cubanas, santería,identidad, raza, géneroAbstract: This article explores the conceptions ofgender in santería or Regla de Ocha, a religion whichhas important cultural consequences in Cuba both forracial and gender relations. It analyzes some of theseconsequences for Afro-Cuban racial identity and focuseson the gender system implicit in beliefs and rituals in santería. The text portrays the major characteristics of santería and some of its possible effects on racism in Cuba, before examining the status of women in this religion. It refutes the claim by one researcher that in traditional Yoruba society there is no concept of women as inferior as found in Western patriarchy, and that of another researcher that Cuban santería is a femalebased religion, where femininity is normative. However, it is concluded that Western conceptions of the radical split of the sexes in two rigid and well-defined entities are absent in santería.Key words: Afro-Cuban religions, santería, identity,race, gender
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Layi, Oladipupo Sunday. "Is Olodumare, God in Yoruba Belief, God?: A Response to Benson O. Igboin." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 6, no. 1 (2016): 17. http://dx.doi.org/10.20871/kpjipm.v6i1.169.
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Belief in a Supreme Being is an idea that virtually all cultures of the world subscribe to. However, different interpretation could be deduced from the subscriptions. The Yoruba, for example, in Nigeria, is not an exception to this. Olodumare the Yoruba word for Supreme Being has attracted comments, interpretations and misinterpretations from different scholars of both Yoruba and non-Yoruba extractions. For instance, E. Bolaji Idowu, John Ayotunde Bewaji, Kazeem Ademola Fayemi, Kola Abimbola analyses manifest some seemingly contradictions which was hinged upon by Benson O. Igboin, in his paper “Is Olodumare, God in Yoruba Belief, God?” From their explanation, Igboin demand for the true nature of Olodumare having conceded that Olodumare and the Christian God are not and cannot be the same. Specifically, Igboin asked Olodumare, who are you? This paper, therefore, provides an insight to the real nature of Olodumare in Yoruba worldview. It argues that God is nothing other than the English meaning or interpretation of the Supreme Being. The paper posits that Igboin’s pairs of Esu and Olodumare of which one is true and faithful to Yoruba traditional Religion and the other true and faithful to Christianity in Yoruba land does not hold water. Using analytical method of philosophical inquiry, the paper concludes that Olodumare in Yoruba traditional Religion cannot be equated with the concept of God as conceived in Christianity neither could it be bifurcated. Hence, Olodumare is not necessarily God as conceived in Christian thought, but he is sufficiently a Supreme Being in Yoruba theology.
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Taiwo, Matthew T., and Victor O. Taiwo. "Religion Sectarianism in Yoruba Land and Threats to Its Millennial Tribal Union." Randwick International of Social Science Journal 1, no. 2 (2020): 14–22. http://dx.doi.org/10.47175/rissj.v1i2.41.
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The Yoruba people have lived harmoniously as a kin for as long as the tribe has been in existence without religious strain despite the myriads of choices of beliefs that their traditional religion (Iseese) offered; and also, with the advent of foreign religions, Christian and Muslims have continuously live together in Yoruba land, often in harmony with practitioners of Yoruba traditional religion. In the recent age, there has been a curve of trend as the tribal relationships among the Yoruba people have gradually been eroding due to increasing infiltrations and activism of religion extremists. This research examined the damage religious sectarianism wreaked on the kinship relationship among the Yoruba folks. The research was qualitative, and situated within fundamentalism theory, a religious philosophy which depicts advocacy and strict adherence to a religious doctrine or belief. Data collections which are based on both primary and secondary sources are participatory, observatory and library oriented. It is concluded that religion has done more harm than good, but the situation can be redeemed with good understanding of the intended purpose of religion ingrained in the religious zealots.
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Caldwell, John C., I. O. Orubuloye, and Pat Caldwell. "The Destabilization of the Traditional Yoruba Sexual System." Population and Development Review 17, no. 2 (1991): 229. http://dx.doi.org/10.2307/1973730.
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Aina, Adebayo. "The Significance of Metaphysical Presuppositions in Yoruba Punitive System." Tattva - Journal of Philosophy 10, no. 1 (2018): 33–46. http://dx.doi.org/10.12726/tjp.19.3.
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Within the notion of punishment in the Yoruba culture, the physical and non-physical aspects of human existence are reconciled to arrive at a justifiable punitive action. The metaphysical presuppositions in Yoruba punitive system reflect a coherent interconnection among social structure, law and belief system for the harmonious human well-being of the individual and the community. Furthermore, the judicious imposition of punitive measures on the offender establishes the significance of attributing responsibility for every human action without antagonism and animosity. Nevertheless, the offender, within the tradition, is restitutively reconciled with himself, the victim and the community at large. The social order based on these principles creates and modifies the contemporary understanding of penology and penal practice.
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Peel, J. D. Y. "The pastor and the babalawo: the interaction of religions in nineteenth-century Yorubaland." Africa 60, no. 3 (1990): 338–69. http://dx.doi.org/10.2307/1160111.
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1. The Priority of the EncounterThe system of divination called Ifa is among the most elaborate of African systems of divination and occupies a unique position in what is often called ‘Yoruba traditional religion’. That it is inappropriate simply to regard it as part of Yoruba traditional religion indicates the nature of our problem. For its saliency in Yoruba religion, as that has been conceived by commentators both Yoruba and non-Yoruba since the early nineteenth century, has precisely been because of its capacity to ‘ride’ social change, to detach itself from much of what Muslims and Christians call paganism, and to impose itself on the respectful attention of the modern educated.
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Hale, Frederick. "Before the Eradication of God: the Yoruba Smallpox Deity Shonponna in t m aLuko's One Man, One Wife." Religion and Theology 9, no. 3-4 (2002): 266–81. http://dx.doi.org/10.1163/157430102x00142.
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AbstractThe Yoruba deity Shonponna, feared as both the bearer of smallpox and the one to whom one could turn for protection therefrom, has been the subject of sporadic international, scholarly enquiry for more than a century. William Bascom, Anthony D. Buckley and others went well beyond late nineteenth-century British colonial observations in their attempts to understand the enduring appeal of this dreaded deity, the banning of whose worship in Nigeria did not prevent adherents from crossing into Benin to continue it. In his novel of 1959, One man, one wife, Yoruba novelist and public health authority Timothy Mofolorunso Aluko offered an internal perspective by illuminating further dimensions of the place of Shonponna in the rapidly changing religious matrix of western Nigeria. This account features a plot that unfolds in the 1920s and 1930s, when Anglican missionaries were adding an increasingly prominent and influe.tial factor to the scene, and therein exploring the confrontation of traditional religious beliefs and practices with Christianity, partly during a smallpox epidemic which intensifies the clash of these two systems.
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VAUGHAN, OLUFEMI. "CHIEFTAINCY POLITICS AND COMMUNAL IDENTITY IN WESTERN NIGERIA, 1893–1951." Journal of African History 44, no. 2 (2003): 283–302. http://dx.doi.org/10.1017/s002185370200837x.
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This article examines the dimensions of indigenous political structures that sustained local governance in colonial Yorubaland. Legitimated by reconstructed traditional political authorities and modern concepts of development, Yoruba indigenous political structures were distorted by the system of indirect rule. Conversely, obas (Yoruba monarchs), baales (head chiefs), chiefs, Western-educated Christian elites and Muslim merchants embraced contending interpretations of traditional authorities to reinforce and expand their power in a rapidly shifting colonial context. With a strong emphasis on development and governance, collective political action also entailed the struggle over the distributive resources of the colonial state. Traditional and modern political leaders deployed strong communal ideologies and traditional themes that defined competing Yoruba communities as natives and outsiders.
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Abdul, Shitta Bey Olanrewaju. "The Family as Basis of Social Order: Insights from the Yoruba Traditional Culture." International Letters of Social and Humanistic Sciences 23 (March 2014): 79–89. http://dx.doi.org/10.18052/www.scipress.com/ilshs.23.79.
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opportunity to witness advancements in various facets of life, is accompanied by orientations which destroy traditional efforts – like the family systems – that engendered peace in various societies; and thus, with high-tech advancements today, the quest for social order is more pronounced than ever before. This paper interrogates the Yoruba traditional culture with a view to account for the role of the family system in achieving social order. Thus, it proceeds with a critical analysis of the idea of the family and the family system in Yoruba traditional society. It examines the notion of social order for the purpose of invoking a clear and distinct working understanding of the term. In order to achieve the set objectives identified above, this paper employs the trio methodology of translation, interpretation, and critical analysis. The translation and interpretation methods are employed as viable approaches to interrogate the oral texts with which we shall partly be dealing with; and the critical analysis method is adopted to achieve the twin goals of clarity and simplification of both the oral and the written literatures at our disposal. In the light of the above, this paper invigorates a discourse on the Yoruba traditional culture, and specifically unveils the importance of the family system within the culture in achieving social order. It seeks to bring into focus the impacts of the family in the society within the ambit of the Yoruba philosophical traditions, and how this matters in engendering social order.
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Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.
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AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.
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Negedu, IA. "The Igala traditional religious belief system: Between monotheism and polytheism." OGIRISI: a New Journal of African Studies 10, no. 1 (2014): 116. http://dx.doi.org/10.4314/og.v10i1.7.
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Locust, Carol. "Wounding the Spirit: Discrimination and Traditional American Indian Belief Systems." Harvard Educational Review 58, no. 3 (1988): 315–31. http://dx.doi.org/10.17763/haer.58.3.e0r224774008738p.
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When educators debate the effects of cultural differences on educational practice, they are normally concerned with issues of language, learning patterns, and preferred communication styles. Seldom do they consider how differences in belief systems might affect educational practice. Carol Locust argues that fundamental differences exist between the belief systems of American Indians and those of non-Indians, and that the lack of knowledge about these belief systems on the part of the U.S. educational system has led to discriminatory treatment of American Indian students. Locust concludes that educators must understand and respect American Indian belief systems before they can begin to improve the educational experiences of American Indian children.
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AS, Enjang, Mukhlis Aliyudin, Farid Soleh Nurdin, Muhibudin Wijaya Laksana, Sitta Resmiyanti Muslimah, and Widodo Dwi Ismail Azis. "Sunda Wiwitan: The Belief System of Baduy Indigenous Community, Banten, Indonesia." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 5, no. 1 (2020): 77–95. http://dx.doi.org/10.15575/jw.v5i1.8069.
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The purpose of this study is to determine the construction of the meaning of Sunda Wiwitan religion in Sundanese Baduy indigenous people. The research uses interpretive paradigms with qualitative methods, and symbolic interaction study approaches as a tool of analysis. Data gathered through participatory observation and in-depth interviews. Sunda Wiwitan religion is the main symbol in the Baduy indigenous people, and is a dimension that reaches every side of life, and is a collective representation of the belief system of the Baduy indigenous community. This symbol serves as a reference for the collective paradigm, and as a reference for interpreting natural phenomena and determining the behavior of the Baduy indigenous people. The symbol of traditional institutions and traditional ceremonies represent three essential issues, namely: (1) Understanding and appreciation of religion (belief) of the Baduy indigenous people as Sunda Wiwitan descendants; (2) Observance and practice of the daily life of the Baduy indigenous people as members of the traditional Sundanese or Sunda Buhun social groups; and (3) Symbolization of the existence and recognition of the existence of government and power outside the Baduy Customary institution.
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Karmakar, Palash, Muhammad Mazharul Islam, Md Golam Kibria, Mohammad Salim Hossain, and Mohammad Mafruhi Sattar. "Prevalence, belief and awareness of preferring traditional healthcare system in urban and rural people of Noakhali district, Bangladesh." International Current Pharmaceutical Journal 1, no. 9 (2012): 229–34. http://dx.doi.org/10.3329/icpj.v1i9.11611.
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Healthcare systems contribute a major role in maintaining good health. The study was conducted to analyze the prevalence, belief and awareness of preferring traditional healthcare systems in urban and rural people of Noakhali district of Bangladesh. Data were collected randomly from 400 respondents aging 20 to 60 years by personal interviewing with a well structured questionnaire during October 20, 2011 to December 20, 2011. Study stated that, overall 79% of the respondents were found to feel comfortable in using traditional healthcare system whereas only 21% prefer the modern system. Urban people showed their belief mostly in homeopathy (23%), ayurvedic/unani (18%) and herbal medicine (17%) of traditional healthcare system whereas Kaviraji (27%), herbal medicine (18%) and spiritual healing (11%) were the systems on which rural people showed their much faith and belief for the treatment of different ailments. Jaundice and sexual problems were the two dominant disease conditions for which traditional healthcare systems were most preferred by the respondents. Beside these 68% of urban and 88% of rural as well as 57.64% of educated and 97.82% of uneducated respondents were not aware about the appropriate healthcare system for different diseases. Belief in no side effect and safe remedy, mass population of the study area preferred different traditional healthcare systems but most of them were not aware about the exact therapy.DOI: http://dx.doi.org/10.3329/icpj.v1i9.11611 International Current Pharmaceutical Journal 2012, 1(9): 229-234
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Yuan, Feng. "Multi-agent Finite-time Ideal Convergence Algorithm Based on Bilinear Manifold." International Journal of Online Engineering (iJOE) 14, no. 04 (2018): 20. http://dx.doi.org/10.3991/ijoe.v14i04.8364.
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<p class="17">Based on the traditional belief updating model, a concept of belief distance is put forward in this paper. On the basis of this concept, a new belief distance updating model for the multi-agent system is proposed, and the rationality of the model is proved. In this model, the belief distance updating process of the multi-agent system is described, and the linear system is used to describe the belief convergence process of the multi-agent system, which has simplified the complexity of the belief reachability analysis for the multi-agent system. On the basis of this model, the belief reachability for the multi-agent systems in the network control is analyzed, and the necessary and sufficient conditions for judging the belief reachability of the multi-agent system are given.</p>
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Sorketti, E. A., N. Z. Zuraida, and M. H. Habil. "The traditional belief system in relation to mental health and psychiatric services in Sudan." International Psychiatry 9, no. 1 (2012): 18–19. http://dx.doi.org/10.1192/s1749367600002940.
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Traditional healers' centres may constitute community resources for people with a mental illness. Many low-income countries are seeking to integrate mental health into their mainstream health services and primary healthcare, so as to decrease the duration of untreated illness. Traditional healers can help to meet these needs. A series of four studies has been conducted in central Sudan. In-patients with mental disorders undergoing treatment with traditional healers were recruited, as well as some of the healers themselves. The resulting observations should help practitioners trained in Western psychiatry to better understand traditional healing as an alternative healthcare system. The results should contribute to current debates on whether or not traditional healers in Africa should be officially recognised as healthcare providers. They should also deepen social scientists' understanding of the role of culture in mental health and help policy makers to improve mental health services.
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Ngangah, Innocent. "The Nexus between Igbo Traditional Belief System and Masquerade Act: A Pragmatic Analysis." Open Journal of Philosophy 11, no. 01 (2021): 16–27. http://dx.doi.org/10.4236/ojpp.2021.111002.
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Ma, Wu Bin, Ming Xing Liu, Su Deng, and Hong Bin Huang. "A Spatial Resource Top-K Query Algorithm in Cyber Physical System." Advanced Materials Research 774-776 (September 2013): 1725–28. http://dx.doi.org/10.4028/www.scientific.net/amr.774-776.1725.
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Cyber physical system (CPS) mainly means that the conjoining of information and physical resources. The physical elements, which could be treated as spatial resources, need be queried through information field. The key problem is how to construct spatial resource index structure and accordingly retrieving algorithm. The spatial retrieving algorithm is widely used in the Internet and moving object. The traditional spatial resource retrieving algorithms ignore the uncertain factor of the spatial resource, which is the important feature of the military resource network. This paper use an index structure named BIR-tree, based on the belief of resource, we also propose corresponding efficient and accurate top-k retrieving algorithm. On the base of traditional IR-tree, we define the resource and regional belief aiming at special spatial environment. The results of our empirical studies with an implementation of the proposed algorithm show it is capable of excellent performance.
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Singh, Dr Oinam Ranjit, and Bidintha Narzary. "Traditional Knowledge On Healing Of The Bodos: Significance And Role In The Society." History Research Journal 5, no. 5 (2019): 137–47. http://dx.doi.org/10.26643/hrj.v5i5.8054.
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Traditional knowledge refers to the practice of inherited body of customs and belief that has been transmitted from one generation to another, throughout the ages. The traditional healing system and traditional medicines in the Bodo society are deeply rooted with the traditional religion, belief system, customs, social values and ecology which therefore make it necessary to study it in a historical context. The healing practice includes indigenous methods like performing rituals, animal sacrifices and certain characteristic of magico-ritual. The healer in the Bodo community is referred as Oja. They perform the rituals, chant mantras and provides various kinds of medicines, amulets etc. The paper tends to discuss the origin of the traditional healing system among the Bodos and highlight its relevance in the society. The study is based upon the extensive field studies and interviews. Attempts have been made to understand the concept of medicine and healer, globally, in order to study the origin of medicine and traditional healers.
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Ndemanu, Michael T. "Traditional African religions and their influences on the worldviews of Bangwa people of Cameroon." Frontiers: The Interdisciplinary Journal of Study Abroad 30, no. 1 (2018): 70–84. http://dx.doi.org/10.36366/frontiers.v30i1.405.
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This essay explores the traditional African religious beliefs and practices of the people of Bangwa in the Southwestern region of Cameroon in order to uncover how those beliefs influence their thought processes and worldviews. In the course of rethinking and re-examining their belief systems and their traditional religious practices, the following themes emerged: religious sacrifices, observance of the Sabbath, belief system, incontrovertible belief in God, sorcery and divine retribution, the dead and the living, inequality and class divide, dreams and interpretation, names and religious identity. The implication of the essay is that study abroad should encompass religious studies that help study abroad students learn ways of thinking and knowing of their host countries.
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Utsman, Hasani. "BASIS ETIKA LINGKUNGAN HIDUP MASYARAKAT TRADISIONAL MADURA." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 15, no. 1 (2018): 59. http://dx.doi.org/10.22515/ajpif.v15i1.1203.
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This study aims to describe the environmental ethical values of Maduranese traditional society. Their belief to nature, especially related to the land and sea landscape is manifestation form of shifting paradigm: from anthropocentrism to the spirit of biocentrism-ecocentrism, become the basis for the environmental ethics development. Based on the ethnographical approach, the moral view of Maduranese traditional society is obtained through participant observation and direct interaction, the results of this study revealed that Maduranese traditional society put forward two main principles in interacting to the nature, i.e. harmony and belief to the supernatural forces, which is led to the diversity of the land use typology and nature’s rituals. For land use context, the cosmology of Maduranese traditional society is more complicated and rigorous, because the ecological factors of Madura are dominated by uneven mooring compared to the ecology of Java Island which is dominated by rice fields. The Maduranese's traditional society belief system to nature seems more syncretic than the tradition of the people in Java Island.
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Falana, T. C. "A Philosophical Position Of Suicide In The Political Development Of Old Oyo Empire." Archives of Business Research 8, no. 12 (2020): 26–34. http://dx.doi.org/10.14738/abr.812.8287.
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The challenge in the philosophical understanding of ‘suicide’ is aptly a rarely researched aspect of Yoruba social history. The recent conscious of the concept depicts an anti-social behaviour which the society disapproved, while the pre-colonial understanding of it paints an honour and heroic move often made not only by the Alaafins but as well as other well-respected individuals in the society. However, the key to accepting the position of suicide hides in the Yorubas’ general understanding of death as well as their multilayered history of their traditional political leaders and military heritage. This paper opines that the philosophy behind the concept of suicide in Old Oyo Empire is motivated by the heroic understanding of death as well as a power play. This paper, however, stresses the role in which this belief has helped grow and negatively affect the empire. The research will however assist in understanding the philosophy of suicide in the state formation and growth of the old Oyo Empire. The work relied on both primary and secondary sources. It employed both descriptive and analytic methods in analyzing the data used for the study.
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Zhou, Xiaozhen, Shanping Li, and Zhen Ye. "A Novel System Anomaly Prediction System Based on Belief Markov Model and Ensemble Classification." Mathematical Problems in Engineering 2013 (2013): 1–10. http://dx.doi.org/10.1155/2013/179390.
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Computer systems are becoming extremely complex, while system anomalies dramatically influence the availability and usability of systems. Online anomaly prediction is an important approach to manage imminent anomalies, and the high accuracy relies on precise system monitoring data. However, precise monitoring data is not easily achievable because of widespread noise. In this paper, we present a method which integrates an improved Evidential Markov model and ensemble classification to predict anomaly for systems with noise. Traditional Markov models use explicit state boundaries to build the Markov chain and then make prediction of different measurement metrics. A Problem arises when data comes with noise because even slight oscillation around the true value will lead to very different predictions. Evidential Markov chain method is able to deal with noisy data but is not suitable in complex data stream scenario. The Belief Markov chain that we propose has extended Evidential Markov chain and can cope with noisy data stream. This study further applies ensemble classification to identify system anomaly based on the predicted metrics. Extensive experiments on anomaly data collected from 66 metrics in PlanetLab have confirmed that our approach can achieve high prediction accuracy and time efficiency.
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Kumhan, Dionisius, Agus Saladin, and Enny Supriati Sardiyarso. "SYMBOLIC MEANING OF LAMOHOLOT’S TRADITIONAL ARCHITECTURE IN ILE APE, LEMBATA ISLAND, EAST NUSA TENGGARA." International Journal on Livable Space 1, no. 1 (2016): 11. http://dx.doi.org/10.25105/livas.v1i1.4704.
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<p align="left"><strong><em>Abstract</em></strong></p><p><em>Besides climate, economic, politic, social and cultural factors, belief/religion factor has an influence on the shape and meaning of traditional house. Lamaholot tribe’s traditional house in Ile Ape, Lembata Island is rich of architectural symbolism. The relation between the shape and the physical symbolic meaning willbe described in this articles. Through qualitative approach, it isfound that the space structure of Lamohot’s traditional house is the manifestation of social stratifications status and community’s belief system, both horizontally and vertically.</em></p><p><em>Keywords: Shapes, meaning, architecture elements of traditional house, Lamaholot tribe.</em></p>
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Ahmed, Faisal, Mohammad Shahadat Hossain, Raihan Ul Islam, and Karl Andersson. "An Evolutionary Belief Rule-Based Clinical Decision Support System to Predict COVID-19 Severity under Uncertainty." Applied Sciences 11, no. 13 (2021): 5810. http://dx.doi.org/10.3390/app11135810.
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Accurate and rapid identification of the severe and non-severe COVID-19 patients is necessary for reducing the risk of overloading the hospitals, effective hospital resource utilization, and minimizing the mortality rate in the pandemic. A conjunctive belief rule-based clinical decision support system is proposed in this paper to identify critical and non-critical COVID-19 patients in hospitals using only three blood test markers. The experts’ knowledge of COVID-19 is encoded in the form of belief rules in the proposed method. To fine-tune the initial belief rules provided by COVID-19 experts using the real patient’s data, a modified differential evolution algorithm that can solve the constraint optimization problem of the belief rule base is also proposed in this paper. Several experiments are performed using 485 COVID-19 patients’ data to evaluate the effectiveness of the proposed system. Experimental result shows that, after optimization, the conjunctive belief rule-based system achieved the accuracy, sensitivity, and specificity of 0.954, 0.923, and 0.959, respectively, while for disjunctive belief rule base, they are 0.927, 0.769, and 0.948. Moreover, with a 98.85% AUC value, our proposed method shows superior performance than the four traditional machine learning algorithms: LR, SVM, DT, and ANN. All these results validate the effectiveness of our proposed method. The proposed system will help the hospital authorities to identify severe and non-severe COVID-19 patients and adopt optimal treatment plans in pandemic situations.
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Odebiyi, A. I., and Funmi Togonu-Bickersteth. "Concepts and management of deafness in the Yoruba medical system: A case study of traditional healers in Ile-Ife, Nigeria." Social Science & Medicine 24, no. 8 (1987): 645–49. http://dx.doi.org/10.1016/0277-9536(87)90307-8.
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Sorketti, E. A., N. Z. Zuraida, and M. H. Habil. "Collaboration between traditional healers and psychiatrists in Sudan." International Psychiatry 7, no. 3 (2010): 71–74. http://dx.doi.org/10.1192/s1749367600005907.
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The importance of traditional healing in low- and middle-income countries cannot be under estimated. It is generally perceived as part of the prevailing belief system and traditional healers are often seen as the primary agents for psychosocial problems in these countries; estimates of their service share range from 45% to 60% (World Health Organization, 1992). The World Health Organization (2000) estimated that 80% of people living in rural areas in low- and middle-income countries depend on traditional medicine for their health needs.
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Srinivasa Rao, T. C., S. S. Tulasi Ram, and J. B. V. Subrahmanyam. "Fault Signal Recognition in Power Distribution System using Deep Belief Network." Journal of Intelligent Systems 29, no. 1 (2018): 459–74. http://dx.doi.org/10.1515/jisys-2017-0499.
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Abstract Nowadays, electrical power system is considered as one of the most complicated artificial systems all over the globe, as social and economic development depends on intact, consistent, stable and economic functions. Owing to diverse random causes, accidental failures occur in electrical power systems. Considering this issue, this article aimed to propose the use of deep belief network (DBN) in detecting and classifying fault signals such as transient, sag and swell in the transmission line. Here, wavelet-decomposed fault signals are extracted and the fault is diagnosed based on the decomposed signal by the DBN model. Further, this article provides the performance analysis by determining the types I and II measures and root-mean-square-error (RMSE) measure. In the performance analysis, it compares the performance of the DBN model to various conventional models like linear support vector machine (SVM), quadratic SVM, radial basis function SVM, polynomial SVM, multilayer perceptron SVM, Levenberg-Marquardt neural network and gradient descent neural network models. The simulation results validate that the proposed DBN model effectively detects and classifies the fault signal in power distribution system when compared to the traditional model.
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Méndez, Inmaculada, Julia García-Sevilla, Juan P. Martínez, Isabel García-Munuera, Ana Mª Bermúdez, and Pilar Pérez. "Creativity, paranormal beliefs and cognitive impairment in the elderly." European Journal of Investigation in Health, Psychology and Education 5, no. 2 (2015): 253–65. http://dx.doi.org/10.1989/ejihpe.v5i2.117.
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In the case of older people, aesthetic thought and creativity are ways to keep mind and imagination active by contributing to prevent cognitive decline. Furthermore, having a religious belief system or even a belief system or paranormal experiences has proved to be beneficial for the health of the elderly. The objective was to study the relationship between creativity, degree of cognitive impairment and paranormal beliefs. The existence of differences depending on sociodemographic characteristics was analyzed. A group of 36 elderly people (16 men) aged between 66 and 95 years were administered the Mini-Mental State Examination (MEC), the CREA Test and the Paranormal Beliefs Scale. The main outcomes include that: those with better cognitive status are more creative; the less creative subjects had more traditional religious beliefs and even greater superstition; the elderly with better cognitive status were the least superstitious. It is remarkable that men were more creative, while women excelled in traditional religious beliefs. The study allows reflecting on the importance of professionals who work with the elderly to carry out programs to encourage creativity and even collect information about the belief system.
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Méndez, Inmaculada, Julia García-Sevilla, Juan P. Martínez, Isabel García-Munuera, Ana Mª Bermúdez, and Pilar Pérez. "Creativity, paranormal beliefs and cognitive impairment in the elderly." European Journal of Investigation in Health, Psychology and Education 5, no. 2 (2015): 253–65. http://dx.doi.org/10.3390/ejihpe5020024.
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In the case of older people, aesthetic thought and creativity are ways to keep mind and imagination active by contributing to prevent cognitive decline. Furthermore, having a religious belief system or even a belief system or paranormal experiences has proved to be beneficial for the health of the elderly. The objective was to study the relationship between creativity, degree of cognitive impairment and paranormal beliefs. The existence of differences depending on sociodemographic characteristics was analyzed. A group of 36 elderly people (16 men) aged between 66 and 95 years were administered the Mini-Mental State Examination (MEC), the CREA Test and the Paranormal Beliefs Scale. The main outcomes include that: those with better cognitive status are more creative; the less creative subjects had more traditional religious beliefs and even greater superstition; the elderly with better cognitive status were the least superstitious. It is remarkable that men were more creative, while women excelled in traditional religious beliefs. The study allows reflecting on the importance of professionals who work with the elderly to carry out programs to encourage creativity and even collect information about the belief system.
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Li, Juan, and Bin Chen. "The Method of Communication System Fault Diagnosis Based on Deep Belief Net." International Journal of Circuits, Systems and Signal Processing 15 (August 12, 2021): 978–85. http://dx.doi.org/10.46300/9106.2021.15.105.
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To meet the need of fault diagnosis for military communication system, an effective method based on deep belief (DBN) net is proposed. During the fault diagnosis, the bottom layer of DBN model is used to receive the input fault signals to extract the fault features and the fault classification results will be outputted after softmax classified. Accordingly, algorithms for DBN model and training and RBM parameter learning have been designed. To reduce the running time, parallel solutions based on MapReduce framework have been provided. In order to test and verify the effect of DBN fault diagnosis, the communication experiment system is built in the laboratory which the output signals of the transmitter and the receiver are measured and collected as the original data for further learning and training. Compared with the traditional fault diagnosis methods, it can be found that DBN method has high accuracy in fault diagnosis and the process is simple and friendly. It is impossible to realize real-time diagnosis and online diagnosis for the communication system. The research can be applicated to the health management of communication equipment, and it will provide advanced technical support and software program for the health of communication equipment
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Winne, Sopiah Bela, and Frysa Wiriantari. "ARSITEKTUR RUMAH ADAT TRADISIONAL MBATANGU DI KAMPUNG RATENGGARO." Jurnal Anala 8, no. 1 (2020): 27–34. http://dx.doi.org/10.46650/anala.8.1.934.27-34.
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Traditional Sumba houses not only have meaning arising from the belief system, but also have technical solutions that are able to solve architectural problems arising from the shape of the building. The Mbatangu traditional house in Ratenggaro village, known as the tower house, is divided into 3 parts, namely the lower part (kali kambunga), the middle part or (uma dei), and the upper part (uma deta). These three parts have an integrated structural system from the foundation to the roof structure system so that this traditional house can stand in a unique shape and become part of the cultural heritage of the people of Southwest Sumba. Especially the Mbatangu traditional house on the coast, which has a roof which is much higher than other traditional houses in mountainous areas.
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Sahoo, Madhulika, and Jalandhar Pradhan. "Reproductive Healthcare Beliefs and Behaviours Among Displaced Tribal Communities in Odisha and Chhattisgarh: An Analysis Using Health Belief Model." Journal of the Anthropological Survey of India 70, no. 1 (2021): 87–102. http://dx.doi.org/10.1177/2277436x211005922.
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The modern healthcare system often experiences difficulties in understanding and providing care to indigenous communities. This is mainly because of the cultural distance between mainstream healing methods and indigenous health belief systems. The Lancet series (2006) on indigenous health discussed the integration of Western and traditional health practices and identified the importance of this integration for betterment of the human world. To understand what health and health care signify to tribal communities in India, it is necessary to examine the whole social system and the beliefs and behaviours related to their culture that provides meaning to people. This study examines the traditional medicinal practices and socio-cultural healthcare beliefs and behaviours of diplaced tribal communities in Odisha and Chattisgarh. The current study has used the health belief model (HBM) to examine the perceived susceptibility and severity of diseases among tribal communities, pertaining to their reproductive healthcare beliefs and practices.
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Popoola, I. S. "The Role of Culture in the Survival of Traditional African System of Communication: A Case Study of Yoruba Tribal Group in Nigeria." Studies of Tribes and Tribals 2, no. 2 (2004): 105–11. http://dx.doi.org/10.1080/0972639x.2004.11886509.
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Ding, Zhi Guo, Xue Yong Zhu, and Yuan Yuan. "An Application-Layer Distributed Intrusion Detection Model Based on the C/S Mode." Advanced Engineering Forum 6-7 (September 2012): 882–86. http://dx.doi.org/10.4028/www.scientific.net/aef.6-7.882.
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In order to overcome the disadvantages of the traditional distributed intrusion detection system, an application-layer distributed intrusion detection model based on the C/S mode is proposed here. The new model, is composed of a main system of server and several sub-systems of clients, fully utilizes detection abilities of the client by means of computing the belief dynamically, while the cost is not increased. Theoretical analysis and experimental results show that the model is a simple structure, reasonable design and higher accuracy than the traditional models.
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Meel, B. L. "HIV/AIDS and traditional healers: a blessing in disguise." Medicine, Science and the Law 50, no. 3 (2010): 154–55. http://dx.doi.org/10.1258/msl.2010.010006.
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Traditional healers contribute significantly to the level of health-care systems in Africa. They could play an important role in the prevention and care of patients with human immunodeficiency virus/acquired immunodeficiency syndrome (HIV/AIDS) in the community. The traditional healing system deals with psychosocial stress associated with HIV/AIDS as well as herbal medications. Sometimes, herbal medicine causes serious life-threatening complications. Two case reports are presented in this article. The first is a 48-year-old woman with HIV who was made to drink a large volume of a herbal decoction to stimulate vomiting in the belief that cleansing the bowel would rid the system of the disease. The second is a 25-year-old young man who had a herbal enema, which resulted in gangrene of the large bowel. The case histories, mechanism of action and causes of death are discussed.
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Sharma, Meenakshi, and Himanshu Aggarwal. "Applying Belief Rule-Based Inference Methodology Using Evidential Reasoning Approach to Clinical Reporting System." International Journal of Computers in Clinical Practice 4, no. 2 (2019): 13–32. http://dx.doi.org/10.4018/ijccp.2019070102.
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In the healthcare field, a critical issue is how to reason and represent uncertainties that present in clinical knowledge domain, signs, and symptoms to make the correct decisions. Although several researchers have developed various models of clinical modeling, many of them are incapable of handling uncertainties correctly. The paper provides the working details of rule-based inference methodology using evidence reasoning (RIMER) methodology applied to model the inference process and clinical guidelines. In RIMER, belief-degree are embedded in all possible consequences of the rule. It can handle uncertainties and provide a causal relationship between the rules. Traditional IF-THEN rules do not provide a causal relationship between antecedent and consequent attributes of the rule only provide that the rule is either 100% true or 100% false. Also, a case study is used to demonstrate that the results generated by the system using RIMER are more reliable in terms of accuracy and performance compared to results generated manually for a diabetes diagnosis.
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HICKMAN, DAVID. "RELIGIOUS BELIEF AND PIOUS PRACTICE AMONG LONDON'S ELIZABETHAN ELITE." Historical Journal 42, no. 4 (1999): 941–60. http://dx.doi.org/10.1017/s0018246x99008742.
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Since the late 1960s, the English Reformation has often been represented as a process of change forced upon an unwilling people by an educated social elite. The religious system of the elite, by this view, is seen as inimical to a broad range of popular practices and beliefs, with puritan ideology giving extreme expression to socially repressive tendencies. Although recent scholarship has sought to modify this view, the relationship of popular and elite culture in London is still often perceived as confrontational. The present article seeks to examine patterns of religious behaviour among the social elite in London during the later sixteenth century, arguing that continuity in certain traditional forms of piety, such as charitable benefaction and funerary practice, expresses a complex of fundamental attitudes and beliefs which operated across the social spectrum. These practices, when enacted, defined and legitimated the parish as a religious community. They also served to reattach a shared belief system to a historically changing religious context, a process of renegotiation in which the whole civic population participated.
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Belić, Smiljana Đorđević. "Stories of Traditional Magical Healing as Belief Narratives: Between the Supernatural and Secular(ised) Experience." Acta Ethnographica Hungarica 64, no. 2 (2019): 453–82. http://dx.doi.org/10.1556/022.2019.64.2.14.
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AbstractThis study analyses the distinctive features of stories of magical healing – thematic (meeting of the natural and supernatural as the core of the narrative), structural (stability of motifs, incorporation of other folklore genres – curses, blessings; didactic statements, cumulativity), and ideological (being based on a system of beliefs). In the genre system of folklore, stories of magical healing occupy a liminal space, right at the crossroads of two semantic fields, the demonologically coded and the secular(ised), as the connection with the supernatural is sometimes only latently present. On the one hand, they introduce mythologicaldemonological elements into the everyday, and on the other, they make abstract demonic content concrete by linking it to the plane of experience. Stories told by cunning folk about successful magical healing are an important factor in their social positioning and the verification of magical practice. The circulation of such stories within a community facilitates the creation of a picture of specific practitioners, the domain of their competences, and the effectiveness of the ritual acts. Viewed more broadly, it also creates ideas about the natural and the supernatural, the worldly and the otherworldly, eschatology, morality, and codes of conduct in the broadest sense, even when tradition is rationalised, subjected to doubt, or disagreed with.
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Geiselhart, Klaus. "WHO guidelines challenged in Botswana: traditional medicine between healing, politics and witchcraft." Journal of Political Ecology 25, no. 1 (2018): 169. http://dx.doi.org/10.2458/v25i1.22919.
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The World Health Organization (WHO) supports integrating traditional health care into national health systems. The reasons why this is not happening in Botswana are manifold, complex and not always rational. Traditional healers demand the right to practice their techniques and organize themselves with an emancipatory political claim, but they are unsuccessful. Based on a political ecology of health perspective combined with assemblage thinking, this article explores discourses and historical lines of development in order to show how Christian morality, the dualism between tradition and modernity and the introduction of a modern public health system are intertwined with belief in witchcraft that clandestinely hampers development.
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Monteiro, Josef, and Jimmy Pello. "PENGELOLAAN PERIKANAN BERBASIS HUKUM ADAT MELALUI MODEL CO-MANAGEMENT." Arena Hukum 14, no. 1 (2021): 67–83. http://dx.doi.org/10.21776/ub.arenahukum.2021.01401.4.
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Abstract This research examines the Lamaholot customary law as an idea or unwritten customary idea but contain ethics and morals, in the form of a belief system, rituals, abstinence, and sanctions, which are then accommodated into a co-model management. This research becomes important to assist the top law enforcement fisheries management violations committed by traditional fishermen in the district East Flores and Lembata Regency, East Nusa Tenggara Province. This empirical legal research uses a statutory approach, the concept of legal anthropology with a socio-legal perspective, and cases. The results shows the number of cases of violations of fisheries management by traditional fishermen still high in the last few years. This proves that law enforcement has not been effective both from the structure, legal substance and culture. To overcome this, it is necessary to re-institutionalize customary law through a co-management model, namely the local government and law enforcement agencies forming a partnership model with customary stakeholders or functionaries to function re-belief systems, rituals, customary sanctions and mechanisms in the enforcement process law against traditional fishermen who exploit fishery resources illegally.
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Somba, Nani, Syahruddin Mansyur, and Muhammad Nur. "MISTIFIKASI RITUAL SISTEM PERTANIAN TRADISIONAL MASYARAKAT AJATAPPARENG, SULAWESI SELATAN." JURNAL WALENNAE 17, no. 1 (2019): 19. http://dx.doi.org/10.24832/wln.v17i1.365.
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The Ajatappareng region is known as the most important rice producer in South Sulawesi. Historical sources and archaeological evidence show that agricultural tradition in this region has been going on for at least the 14th century. In that time span, the Ajatappareng community carried out an agricultural system as a system of knowledge passed down from generation to generation. This study aims to obtain a record of knowledge related to the traditional farming system of the Ajatappareng community. It used etnographic method with data collection techniques through in-depth interviews and literature studies. The data obtained illustrates the belief system in the traditional farming system of the Ajatappareng community that has various stages and processes. This belief system is illustrated throught a series of rituals that become an integral part of Ajatappareng community’s agricultural system. In the process, this agricultural system has undergone various changes along with the development of knowledge. The recording of knowledge about agricultural traditions, belief system and the changes that surround them are important given the global trend that promotes sustainable food agriculture management. Wilayah Ajatappareng dikenal sebagai penghasil beras paling utama di Sulawesi Selatan. Sumber-sumber sejarah dan bukti-bukti arkeologi yang ada menunjukkan bahwa tradisi pertanian di wilayah ini telah berlangsung setidaknya sejak abad ke-14. Sejak itu pula, masyarakat Ajatappareng menjalankan sistem pertanian sebagai pengetahuan yang diwariskan secara turun temurun. Penelitian ini bertujuan untuk menjelaskan pengetahuan terkait sistem kepercayaan dalam pertanian tradisional masyarakat Ajatappareng. Penelitian menggunakan metode etnografi dengan teknik pengumpulan data melalui wawancara mendalam dan diikuti studi literatur. Sistem pertanian tradisional masyarakat Ajatappareng memiliki berbagai tahapan dan proses, pengetahuan masyarakat tidak hanya masalah teknis, tetapi juga menyangkut sistem kepercayaan yang diwujudkan melalui rangkaian ritual. Sistem pertanian ini telah mengalami berbagai perubahan seiring dengan perkembangan pengetahuan masyarakat. Rekaman pengetahuan tentang tradisi pertanian, sistem kepercayaan, serta perubahan-perubahan yang melingkupinya, menjadi penting mengingat tren global yang mengedepankan pengelolaan kawasan pertanian pangan berkelanjutan.
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Rathore, Sumati, Usha Thakur, and Sarla Shashni. "POTTERY: A UNIQUE TRADITIONAL CRAFT IN INNER SIRAJ VALLEY OF NORTHWESTERN HIMALAYAN DISTRICT OF KULLU, HIMACHAL PRADESH." International Journal of Advanced Research 8, no. 9 (2020): 1106–11. http://dx.doi.org/10.21474/ijar01/11766.
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Pottery is a century old craft used by human and is one of the most tangible and iconic elements of Indian art. This craft system shows the lifestyle of native communities, their belief, faith, customs and tradition through their craft. This paper documents the traditional pottery art of the Sirajicommunity living in the inner Siraj Valley of Kullu district in Himachal Pradesh. The uniqueness of the art is wheels are not used for making different pots as in other parts of the country. Paper also documents the procedures involved in making the pots and its current status. Study revealed that this traditional craft system will not survive if some urgent measures are not be taken in near future.
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Siow, Yaw L., Yuewen Gong, Kathy K. W. Au-Yeung, Connie W. H. Woo, Patrick C. Choy, and Karmin O. "Emerging issues in traditional Chinese medicine." Canadian Journal of Physiology and Pharmacology 83, no. 4 (2005): 321–34. http://dx.doi.org/10.1139/y05-029.
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Traditional Chinese medicine (TCM) has many beneficial effects and has been practiced for several thousand years. It is known to treat the cause of a disease rather than to alleviate its symptoms. Based on a belief that TCM is natural, safe, and of lower cost, consumers worldwide are spending more out-of-pocket money on this form of therapy. This increased spending, and reports of adverse reactions, has drawn the attention of many regulatory agencies. Scientists have called for more evidence-based and scientific research on the risks and benefits of TCM. In Canada, the Natural Health Product Regulations came into effect January 2004. TCM herbal product manufacturers will need to provide products of reputable quality to the market. Many will apply modern technology and good science to support their products. The issues facing producers, scientists, and consumers alike are quality control and assessment, standardization of bioactive components, mechanisms of actions, and integration of the evolved modern Chinese medicine into the healthcare system. Solid science, better regulation of the final product, and better education of consumers are necessary to extract the best of TCM to complement existing conventional medicine to deliver the best healthcare.Key words: bioactive components, chromatographic fingerprinting, integration, mechanisms, Natural Health Product (NHP) Regulations, standardization, traditional Chinese medicine.