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1
Taringa, Nisbert, and Clifford Mushishi. "Mainline Christianity and Gender in Zimbabwe." Fieldwork in Religion 10, no. 2 (March 29, 2016): 173–89. http://dx.doi.org/10.1558/firn.v10i2.20267.
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This research aimed to find out the actual situation on the ground regarding what mainline Christianity is actually doing in confronting or conforming to biblical and cultural norms regarding the role and position of women in their denominations. It is based on six mainline churches. This field research reveals that it may not be enough to concentrate on gender in missionary religions such as Christianity, without paying attention to the base culture: African traditional religio-culture which informs most people who are now Christians. It also illuminates how the churches are actually acting to break free of the oppressive biblical traditions and bringing about changes regarding the status of women in their churches. In some cases women are now being given more active roles in the churches, but on the other hand are still bound at home by an oppressive traditional Shona patriarchal culture and customs. Through a hybrid qualitative research design combining phenomenology and case study, what we are referring to as phenomenological case study, we argue that Christianity is a stimulus to change, an impetus to revolution, and a grounding for dignity and justice that supports and fosters gender equity efforts.
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Nordberg, Andreas. "Old Customs." Temenos - Nordic Journal of Comparative Religion 54, no. 2 (December 19, 2018): 125–47. http://dx.doi.org/10.33356/temenos.69935.
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Although they highlight the Norse (religious) term siðr ‘custom’ and its cognates, some researchers of pre-Christian Scandinavia suggest that the concept of religion involves a Christocentric discourse and should be used cautiously, or even only for Christianity. Some scholars therefore recommend a categorical distinction between pre-Christian (religious) siðr and Christian religion. This paper contributes to this ongoing discussion. I argue that while it is meaningful to highlight the term siðr and its cognates, the distinction between pre-Christian siðr and medieval Christian religion is problematic. 1) While siðr had various meanings in vernacular language, the current debate emphasises only its religious aspect, thus turning the indigenous term into an implicit etic concept. 2) The word siðr and its cognates were also used in medieval Scandinavian languages as designations for Christianity, and hence, the categorisation of pre-Christian siðr and medieval Christian religion is misleading. 3) The distinction between popular siðr and formal religion is fundamentally based on the two-tier model of popular/folk religion–religion. 4) The vernacular (religious) word siðr in the sense of ‘religious customs, the religious aspects of the conventional way of life’ and the heuristic category of (lived) religion are in fact complementary in the study of religion in both Viking and medieval Scandinavia.
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Tanhan, Fuat, Süleyman Kasap, and Fırat Ünsal. "Cultural and religious perspective of loss and bereavement in Anatolia." Journal of Human Sciences 13, no. 3 (October 21, 2016): 4181. http://dx.doi.org/10.14687/jhs.v13i3.3892.
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Coping with death is a grueling job to be done however it is not impossible. All cultures have developed ways to cope with death. Interfering with these practices may interfere with the necessary grieving processes. Understanding different cultures' and religions response to death can help counselors recognize the grieving process in patients of other cultures. It is also important to realize that, while each individual grief process is unique, there is a form of grief that is disabling, interfering with function and quality of life. A great majority of the people in Anatolia have remained under the influence of tradition as well as religion. In the foundation of main behavior models which forms our traditional life, ensuring them to possess specialty and formation however there lays numerous customs, beliefs and ethic operations. So that such kind of variations affects the death and the bereavement customs. As in the case of the three important event of the life, a great number of beliefs, customs, tradition, ceremonies, and behaviors have been also grouped around death. Such beliefs, customs, transactions, ceremonies and pattern behaviors which accumulated around the death and surrounded individuals with the death are collected under three groups. Sets of traditions formed as pre-death, during death and after death. So this study was carried out so as to determine the approach of Anatolian traditions to the death and bereavement. This qualitative research was conducted by means of semi-structured interviews in which three questions prepared by the researchers and were asked to four volunteer male participants whose mean age was seventy-five years old. The study concludes that the traditions of Anatolia give importance to sharing and supporting the family of deceased, which overlaps the literature of bereavement process psychology.
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Mudyiwa, Misheck. "Light of Life Christian Group as a New Religious Movement in Zimbabwe." Exchange 44, no. 2 (June 8, 2015): 144–76. http://dx.doi.org/10.1163/1572543x-12341356.
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The birth and rapid growth of new religious movements in Zimbabwe is a marked phenomenon in the history of Christianity in Africa. Ever since the Reformation that split the Western Church in the 16th century, a number of efforts have since been made by various new religious movements to try and foster ecumenism amongst the deeply divided ecclesiastical communities. Whilst great strides have since been made in critical areas such as common witnessing, inter-religious dialogue, common prayers, mixed marriages, ecumenism in faculties of theology, among other areas, one key element of ecumenism, namely, the common celebration of the Eucharist has always remained very remote and a no go area. To a greater extent, the Roman Catholic authorities in particular have been accused of dragging their feet or taking a ‘distant and detached’ approach to the same practice.1 This current article specifically examines the Light of Life Christian Group’s (llcg) vision of ecumenism, particularly its practice of Eucharistic intercommunion that dates back to the early 1970s. The main argument developed in this article is that, whilst llcg may stand in sharp opposition to the traditional Christian (particularly Catholic) view with regard to sharing the Eucharist with non-Catholics and norms governing the formation of public associations, it has made a breakthrough in the realization of the highest goal of ecumenism. To a greater extent, it has also succeeded in uniting the various denominations that for centuries had been separated by doctrine, history and practice. The article also argues that whilst llcg’s breakthrough is of pinnacle importance in the history of Christianity in Zimbabwe in particular, it is also unique in the sense that, instead of starting from above, from popes and bishops as is always expected and canonically constituted, the breakthrough has started from below.
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Bag, Sanjaya Kumar. "Folktales of West Odisha: A Study." Indian Journal of Multilingual Research and Development 1, no. 1 (December 17, 2020): 16–26. http://dx.doi.org/10.34256/ijmrd2013.
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Folktales are a powerful source of oral tradition. Regional culture, environment, folk customs, customs and traditions, social customs, manners, beliefs, religious sentiments, and supernatural fantasies shape the content. The story also tells the story of the various cunning, conflicting concepts, life and physical creation, and birth mysteries of the groups involved. The article seeks to discuss the traditional and scholarly classification, the performers, and performance of folktales in West Odisha, also concerned with its socio-cultural implications.
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Bareev, Maxim Yu, and Ruslan R. Agishev. "Regional Features of Some Traditions and Customs in Modern Islam." REGIONOLOGY 28, no. 2 (June 30, 2020): 303–21. http://dx.doi.org/10.15507/2413-1407.111.028.202002.303-321.
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Introduction. The relevance of the issues raised is due to the contradictory nature of the evolution of religious and pseudo-religious rites of Muslims, as well as the ambiguous attitude towards them from the Muslim Ummah of the region. The objective of the study is to explore the regional features of some religious and ethnic cult practices of Muslims residing in the Republic of Mordovia. Materials and Methods. The study considered such materials as the data of the sociological survey “Muslim Traditions and Rites of the Tatars in a Region” employing the method of semi-formalized interviews (47 people), which assessed the level and the intensity of religiosity. The content and specificity of the rites, religious and ethnic rituals were analyzed. The canonicity of the rituals was assessed. Results. Various religious traditions and rites having regional specifics and observed by Muslims in the Republic of Mordovia have been analyzed. These include: a Dua prayer performed over water, the rite of ‘iskyat’, cult of Wali, the rite of ‘bashkoda’ preceding a marriage, and a memorial rite for deceased. An analysis of the religious ritual practices of Muslims in the Republic of Mordovia has made it possible to ascertain the presence of elements of cultural diffusion in some religious practices. Discussion and Conclusion. Despite certain disagreement regarding the performance of a number of religious rites within the regional Muslim Ummah, most of the considered forms of religious life in the minds of people are inseparable from the Muslim tradition and are perceived as part of the original Muslim culture. The materials of the article will be useful for the authorities to improve the regional ethno-confessional policy.
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Suryawati, Nany, and Martika Dini Syaputri. "Harmonization of the Application of Customary Law and Positive Law in Village Communities of Malang Regency." International Journal of Applied Business and International Management 6, no. 2 (August 20, 2021): 1–12. http://dx.doi.org/10.32535/ijabim.v6i2.993.
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Ngadas Village is a village with an interesting order of life and customs like many other villages. The people have lived long with the customs and norms of local wisdom. Our study aims to investigate the harmonization of both customary law and national law in Ngadas Village. The customary law includes the local wisdom value as a philosophy and obeys positive law. To understand the harmonization, we use an empirical juridical approach in understanding the role of government officials in preserving customs and positive law. Subsequently, we discuss the harmonization through the role of government officials covering aspects of community life. Our findings indicate that the positive law serves as a reference to the customary law. The customary law is in line with national interests and laws and national law. Likewise, the customary law is in harmony with religious elements. This denotes the importance of the village's official roles for the local community's interests.
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Aufa, Ari Abi. "MEMAKNAI KEMATIAN DALAM UPACARA KEMATIAN DI JAWA." An-Nas 1, no. 1 (March 9, 2017): 1–11. http://dx.doi.org/10.36840/an-nas.v1i1.164.
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Javaneese culture adopts and mixes customs from some religions and local beliefs, such as Hinduism, Buddhism, and Islam. Funeral customs may vary across cultures and religions, but there is something common, a ceremony. Funerary customs comprise the complex of beliefs and practices used by a culture to remember and respect the dead, from interment itself, to various monuments, prayers, and rituals undertaken in their honor. Additionally, funerals often have religious aspects which are intended to help the soul of the deceased reach the afterlife. Thus, death is concieved as something terrifying at one side and something waited for at the other side. To respect the moment, people gather and pray for the death and for themselves. The ceremony, i.e. the feast, gave benefecial effects in their social life, creating harmony and solidarity between the members of the community. So, for Javaneese, to show that death has meanings, they create and adopts customs, and practice it whenever such event emerge
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Taru, Josiah. "Envisioning an alternative: a Pentecostal Charismatic movement and everyday life in postcolonial Zimbabwe." Religion, State and Society 48, no. 4 (August 7, 2020): 239–55. http://dx.doi.org/10.1080/09637494.2020.1809934.
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MANOJLOVIĆ NIKOLIĆ, VESNA. "THE ROLE OF WINE IN TRANSITION CEREMONIES AND CERTAIN HOLIDAY TRADITIONS." ИСТРАЖИВАЊА, no. 26 (January 6, 2016): 5–17. http://dx.doi.org/10.19090/i.2015.26.5-17.
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Viniculture is one the most developed branches of agriculture in the Middles Ages on the territory of Vojvodina, and grapevine is one of the oldest agricultural crops. Wine, a drink that is a product of cultivation of grapevine, and a spiritual beverage of divine provenance, has a varied use: it is used in everyday and special occasions, to celebrate the patron saint’s day and important events in the family, and it is indispensable in Christian customs and church rituals. In this paper, we consider the knowledge and data obtained through ethnological researches concerning the role of wine in certain Christian customs and transition ceremonies in a human life cycle. Customs related to childbirth, marriage and funerals are the most important transition ceremonies in a human life cycle, along with the celebrations of many Christian holidays in which wine is used without exception. While observing the customs that are part of those ceremonies, we may notice many very different matters concentrated in them. That is mostly a result of many intertwinings and syncretisms of customs. With time, mostly due to modern views and notions, some elements are forgotten, and some are re-established, but with a different meaning. Even today, in various religious systems it is considered that deities and demons, as well as higher forces, can be propitiated and won over with both blood and bloodless sacrifices. We may say that wine has a dual role: it represents libation, but also a substitute for blood, and blood sacrifice. In terms of mythology, grapevine is a sacred tree and a symbol of immortality, and wine – the beverage of gods – of youth and eternal life.
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MOHAN, DIPANKAR. "A Study On The Social Life Of The Ahom Priestly Class." Restaurant Business 118, no. 10 (October 25, 2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.
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The Ahoms were originally a group of Tai Shans. They brought a distinct culture to Assam peculiar to the Tai culture. Although the Ahoms had their own religious customs and rituals but they did not impose their religion to other tribes and distinctly amalgamated with the culture of the local people. In the time being the Ahoms accepted Hinduism and with the advent of the neo-vaisnavism they almost lost their culture. However the Mohan Deodhai and the Bailungs, the three priestly clans of the Ahoms did not accept Hinduism and maintained their own culture and habits to a great extent. The Ahoms possesses a distinct character regarding the social life. The Ahom priestly classes who were neglected for their denial of acceptance of Hinduism in later part of the Ahom rule, became secluded from the other part of the society. The Mohan, Deodhais and the Bailungs maintained their traditional beliefs and customs in the long period of the Ahom rule and they are still preserving their tradition. So, it is necessary to look at the condition of the Ahom priestly class that how and what extent they could maintain their own culture.
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Togarasei, Lovemore. "The 'Birth' of a Prophet: Andrew Wutawunashe's Break from the Reformed Church in Zimbabwe (Formerly Dutch Reformed Church)." Exchange 35, no. 2 (2006): 215–25. http://dx.doi.org/10.1163/157254306776525717.
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AbstractThe examples of Old Testament prophets like Amos show that the call to prophecy is a life changing experience. This paper demonstrates that by looking at the 'birth' of Andrew Wutawunashe as a prophet. It opens with a brief history of the life of Wutawunashe showing how he was 'called' from pursuing university education to founding the Family of God church. It then discusses the possible reasons that led Wutawunashe to break from the Reformed Church in Zimbabwe. Although several reasons are suggested it is concluded that chief among them was his claim to prophetic inspiration.
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Tambunan, Mispa Sulastri, and Rama Tulus Pilakoannu. "SEDIMENTASI SOSIAL DALAM TINDAKAN KESEHARIAN PENGIKUT PARMALIM, KRISTEN, DAN ISLAM DI DESA PARDOMUAN NAULI LAGUBOTI(Social Sedimentation Parmalim, Christianity, and Islam Adherents’ Daily Action in Pardomuan Nauli Village of Laguboti)." ETNOREFLIKA: Jurnal Sosial dan Budaya 10, no. 1 (February 28, 2021): 66–75. http://dx.doi.org/10.33772/etnoreflika.v10i1.1079.
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This article studies the social sedimentation in the daily actions of Parmalim, Christian, and Islam adherents in Pardomuan Nauli Village, Laguboti. The multi-religious Batak people adhere to same customs, norms, traditions and cultures. But, in preserving same customs, norms, and culture, in fact, some conflicts still appear among the people. Through social sedimentation, however, people in Pardomuan Nauli can live in harmony and unity. This study employs Erving Goffman’s theory to see the interaction among people in their daily life. It also sees how people still can live in harmony among the religious differences by using social networks theory. The objective of study is to apply the development of qualitative research design and library research. The data were collected by conducting interviews, observation, and theoretical review. This study describes and analyzes how Parmalim, Christian, and Islam people in Batak Toba tribe live up the social sedimentation in their daily lives and also, how do they preserve the cultural values they have amidst religious differences.
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Nawir, M. Syukri, Muhamad Yusuf, and Akhmad Kadir. "Islam Raja Ampat dan Mitos Hantu Cuwig." SANGKéP: Jurnal Kajian Sosial Keagamaan 3, no. 1 (January 24, 2020): 1–22. http://dx.doi.org/10.20414/sangkep.v3i1.1482.
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The clash of religions, customs, local beliefs gives a distinctive color in the lives of the people of the Raja Ampat Islands. How the myth of Cuwig's mythical influence on religious life in the village of Lilinta in the Raja Ampat-Papua archipelago and in interpreting and reformulate their religious life in response to the myth of Cuwig. Religious knowledge has an important meaning to improve the faith of the community, thus creating religious emotion, encouraging people to do religious actions, although there is still a society believing the mystical, lack of of religious development. The mythical ghost of Cuwig is influenced by the environment. Myths evolved from the simultaneous stories beginning with the emergence of sudden death from the citizens, the problem spread the issue of the science of Cuwig in the intended person.
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Sande, Nomatter, and John Ringson. "Do Persons with Disability Need Healing?" Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 162–80. http://dx.doi.org/10.1163/17455251-bja10016.
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Abstract Much has been written on disability care and support from human rights, cultural, and religious perspectives around the world. However, there is still a paucity of information on the experiences of Persons with Disability (pwd) in their divine healing and deliverance encounter with the African Pentecostal Churches (apc) in Zimbabwe. This qualitative phenomenological study seeks to establish the lived experiences of 28 pwd s within the selected four apc s operating in the Harare province of Zimbabwe. The central questions underpinning this study were whether pwd need divine healing, and are they getting healed? The study used the religious model of disability and the Pentecostal ‘hermeneutic of healing’ as theoretical frameworks. While healing is essential to physical life, the findings show that pwd need dignity, recognition, and compassion more than the uncertain promises of divine healing. In the premises of the preceding, the study concludes and recommends that pwd receive holistic material and psychosocial support and that they stop endlessly chasing after a physical healing.
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Matiza, Vimbai Moreblessing, and Limukani T. Dube. "The Cultural and Historical Significance of Kalanga Place Names in Midlands Province of Zimbabwe." Journal of Law and Social Sciences 4, no. 2 (June 30, 2020): 21–28. http://dx.doi.org/10.53974/unza.jlss.4.2.470.
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The discipline of onomastics is still at its infancy yet it constitutes a very important aspect of the day to day survival of a people in the society. Naming is part of oral tradition in African societies, people were never used to write and record things but rather their names. This means that names are a historical record that would carry some aspects of a people's way of life which include their history, beliefs and customs among others. On the same note, Midlands Province constitute of people from different backgrounds mainly Shona and Ndebele. Of interest to this research is the presence of the Kalanga people through some toponyms that are found in the area. In light of this view, this study therefore seeks to identify and unlock the culture and history embedded in these names by looking at the significance of Kalanga place names in Midlands Province. The study argues that place names or toponyms of any people carry with them a history, meaning and significance to particular people that name the places, thus studying the place names in this community can be a valuable tool of unpacking the history surrounding the Kalanga people in Midlands Province in Zimbabwe. Guided by the Afrocentric paradigm, specifically nommoic creativity tenant, the study seeks to explore the cultural and historical significance of Kalanga toponyms in Midlands Province.
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Saidova, Sayyora. "INTERPRETATION OF THE RELIGIOUS FACTOR IN MODERN POLITICAL THEORIES." INTERNATIONAL JOURNAL OF CONSENSUS 3, no. 1 (March 30, 2020): 89–96. http://dx.doi.org/10.26739/2181-0788-2020-3-10.
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In the Middle East, the processes for leadership among religious and democratic progress in North Africa require that the state pursue secular policy on a scientific and dialectical basis. Because religious beliefs have become so ingrained in secular life that it is difficult to separate them. Because in the traditions and customs of the people, in various ceremonies, there is a secular as well as a religious aspect. Even the former Soviet Constitution, based on atheism, could not separate them. Religious faith has lived in the human heart despite external prohibitions. National independence has given freedom to religious belief, which is now breathing freely in the barrel. The religious policy of our state strengthens and expands this process and guarantees it constitutionally.
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Ribut, Gusti Ayu Santi Patni, Ida Bagus Gde Yudha Triguna, and I. Wayan Suija. "Didactic strategy of wetu telu cultural heritage on sasak tribe." International journal of linguistics, literature and culture 5, no. 3 (May 1, 2019): 9–17. http://dx.doi.org/10.21744/ijllc.v5n3.625.
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Wetu Telu culture is an indigenous culture of the Sasak tribe which is acculturation of Javanese, Balinese, and Islamic cultures. In religious practice, they are immersed in customs. According to Islam, WetuTelu culture is considered as an incomplete Islamic religion. But until now, the Wetu Telu culture still exists with its customs. This is an interesting phenomenon to be studied as a material for the dissertation "The Didactic Strategy of Wetu Telu Cultural Heritage on Sasak Tribe in Lembuak and Nyurlembang Village, Narmada Sub-district". This research used 3 theories; (1) cultural adaptation theory, to solve the first problem, (2) behaviorism theory, to solve the second problem, and (3) structural functionalism theory to solve the third problem. The data were in the form of qualitative data. They were collected by using: observation, interview, document study, and literature study. The findings of this study are The forms of the Wetu Telu culture which are still maintained today consist of ceremonies namely; Ritual life (gawe urip), Death Ritual (gawe pati), Art. Second, the strategy used to maintain the Wetu Telu culture is the Didactic Strategy of Cultural Heritage through Formal Education (social inquiry and expository), Informal (exemplary, habituation and advice) and Non-formal (Life skills education, youth education and women's empowerment education) Third, the implications towards the community: strengthening religious knowledge, increasing relations of social solidarity, creating inter-religious harmony.
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Ramailis, Neri Widya. "Homo Seksual Potret Perilaku Seksual Menyimpang Dalam Perspektif Kriminologi, Islam dan Budaya Melayu." SISI LAIN REALITA 2, no. 2 (December 22, 2017): 01–12. http://dx.doi.org/10.25299/sisilainrealita.2017.vol2(2).2455.
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Homosexual is a term used to describe the general tendency of sex with other people of the same genes. Measures of deviant behavior are not in the right or completely wrong size in the general sense, which occur based on the size or absence of norms and values of their sociality. If viewed from the aspect of criminology, deviant behavior becomes something that deviates from the limits determined by the norms and society. Lessons about Malay culture are inseparable from Islamic teachings which are the foundation of customs. Therefore the philosophy of Malay people says "Adat Bersendi Syarak, Syarak Bersendikan Kitabullah". From this sentence, it can be interpreted that religion and customs that grow and develop in Malay culture are very different. Where values, religious norms and rules that apply in the community are highly upheld in the life and culture of Malay people. Al-Qur'an as a book that is a source of guidance is the main basis of the handle of human life in carrying out daily activities, whether it is about how someone communicates with others and behaves in accordance with reasonable customs and culture. In this context homosexual behavior is seen as one manifestation of human behavior with deviant sexual orientation present in the community through a process of cultural development that is not good and immoral.
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Arif, Mahmud. "A Mosque in a Thousand Temple Island: Local Wisdom of Pegayaman Muslim Village in Preserving Harmony in Bali." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, no. 1 (December 31, 2019): 16–30. http://dx.doi.org/10.15575/jw.v4i1.4809.
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There are some scholars, such as Clifford Geertz, Geoffrey Robinson and Miquel Covarubbias who pay much attention to the patterns of the religious and cultural life of Balinese. They show various perspectives on Balinese religious and cultural lives, those that are generally closely related to Hinduism and tourism. For this reason, a study on the religious life of the Muslim communities in Bali is interesting because it represents various viewpoints while revealing another side of Balinese exoticism. Pegayaman Muslim village of Buleleng regency is an old village inhabited by Muslims amidst strong Hindu influences. This village is unique and recognized as one of the oldest Muslim villages in Bali. In general, the people in this village are able to live side by side peacefully with the adherents of other religions through local wisdom by building harmony with puri(castle), pura (temple), and Balinese customs, like actualization of Menyama Beraya in daily life and Sokok Base that are presented at procession of Maulid festival every year.
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Suryawan, I. Ngurah. "Lahirnya Zaman Bahagia: Transformasi Teologi Pribumi di Tanah Papua." JSW: Jurnal Sosiologi Walisongo 1, no. 1 (November 7, 2017): 121. http://dx.doi.org/10.21580/jsw.2017.1.1.1939.
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<div><p class="ABSTRAKen">This article discusses oral traditions of indigenous theologies that various communities in Papua believe about their God as life savers. The indigenous theology has historically played an important role in shaping the knowledge of religion, customs, and culture into their life orientations. The indigenous theologies include Ugatamee, Hai and Koreri and their oral traditions experienced transformation in the presence of religion. The tension between indigenous theology and the values of the gospel in Christianity in particular has a serious impact on religious orientation as well as the culture of society. The spread of Christianity, especially the one that touches people's lives, leads to a great transformation of people's trust in God. The great transformation was in the land of Papua, one of which was brought about by the influence of religious education, which subsequently played a major role in the construction of their religious life and experience. </p></div>
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Brusina, Olga. "Islam among the Turkmen of Stavtopol Krai and Astrakhan Oblast." Вестник антропологии (Herald of Anthropology) 47, no. 3 (September 5, 2019): 222–34. http://dx.doi.org/10.33876/2311-0546/2019-47-3/222-234.
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The article is devoted to the role of Islam in culture and social life of the Turkmen of southern Russia. The study is based on the author's field materials collected in 2007–2015 in the Stavropol and Astrakhan Regions. The ethnic group of the Russian Turkmen was formed in the XVII–XIX centuries and currently counts about 17,000 people. The Turkmen are Sunni Muslims, most of their customs and rituals are associated with Muslim prayers and symbolism. At the same time, the Turkmen are not among the zealous Muslims, in their spiritual culture there are folk customs and beliefs that are very superficially associated with Islam. In the Soviet period, the Russian Turkmen maintained their religion, secretly carried out Islamic rites and rules, despite the anti-religious state policy. Currently, the religiousness of the Turkmen varies greatly, but almost all families hold major religious ceremonies. Mosques play the role of community centers, social life in the Turkmen settlements is closely intertwined with religious life, and the mullahs are local leaders and take part in self-government bodies. Propaganda of fundamentalist Islam has not bypassed the Turkmen, as many regions of the North Caucasus. A peculiar situation has developed: young people have become involved in religion much more than old honored people, educated in the Soviet ideals. Residents of the Turkmen settlements and imams of mosques are trying to resist the spread of fundamentalist ideas. The situation is particularly difficult in the Stavropol Territory; so the regional administration is trying to control any cultural and religious activities on the ground, sometimes suspecting “Wahhabi sentiments” among quite loyal citizens, such as the Turkmen. It is important that the Turkmen are almost the only people of this region who, traditionally practicing Islam, retain complete loyalty to the Russian population and the Russian state
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Czimbalmos, Mercédesz Viktória. "Laws, doctrines and practice: a study of intermarriages and the ways they challenged the Jewish Community of Helsinki from 1930 to 1970." Nordisk Judaistik/Scandinavian Jewish Studies 30, no. 1 (May 26, 2019): 35–54. http://dx.doi.org/10.30752/nj.77260.
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The identities, customs and habits of religious congregations are tightly connected to the history of these congregations and to the specific religious tradition or denomination they consider themselves to be a part of. They are also shaped by the legislative and bureaucratic regulations and processes of the secular society that is surrounding them. The aim of this study is to further our knowledge of some of these aspects of Jewish life as they relate to the Jewish Community of Helsinki in the period 1930–70 by showcasing two examples that emerged as a result of the rising number of intermarriages in the congregation.
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Murphy, Francesca. "Fergus Kerr's Wittgensteinian ‘Philosophy of Theology’: An Appreciation and a Critique." Scottish Journal of Theology 45, no. 4 (November 1992): 449–64. http://dx.doi.org/10.1017/s0036930600049309.
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Toward the conclusion of his Theology After Wittgenstein, Fergus Kerr states that,The rationalistic attempt to find the deeper psychological or evolutionary significance of ceremony only distracts us from the deep significance that a description of the event already communicates…The sacrifice of the priest-king is no different in kind from religious actions that we might ourselves perform …, confessing one's sins…, baptism……The phenomena of the natural world, of birth, of death, and of sexual life… none of which is especially mysterious but any of which can become so to us prompt certain human reactions. …these customs are not adopted because of views that people have; they are too primitive and unreflective for that, they are reactions, in certain situations.
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Togarasei, Lovemore. "Modern Pentecostalism as an Urban Phenomenon: The Case of the Family of God Church in Zimbabwe." Exchange 34, no. 4 (2005): 349–75. http://dx.doi.org/10.1163/157254305774851484.
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AbstractThe past twenty to thirty years in the history of Zimbabwean Christianity have witnessed the emergence of a new breed of Pentecostalism that tends to attract the middle and upper classes urban residents. This paper presentsfindings from a case study of one such movement, the Family of God church. It describes and analyses the origins, growth and development of this church as an urban modern Pentecostal movement. Thefirst section of the paper discusses the origins and development of the church focusing on the life of the founder. The second section focuses on the teaching and practices of the church. The church's doctrines and practices are here analysed tofind out the extent to which these have been influenced by the socio-political and economic challenges in the urban areas. The paper concludes that the modern Pentecostal movement is meant to address urban needs.
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Marume, Anesu, James January, and Julita Maradzika. "Social capital, health-seeking behavior and quality of life among refugees in Zimbabwe: a cross-sectional study." International Journal of Migration, Health and Social Care 14, no. 4 (December 10, 2018): 377–86. http://dx.doi.org/10.1108/ijmhsc-04-2017-0017.
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Purpose Social capital is an essential determinant of health that contributes significantly to quality of life. Social capital has potential of improving the health and well-being of refugees. Refugees in Zimbabwe are confined to an isolation camp making social networks a necessity for survival and psychosocial support. The purpose of this paper is to identify if social capital has effects on wellness and well-being (quality of life) of individuals in a confined setting such as a refugee camp. Design/methodology/approach A cross-sectional study was conducted at Tongogara Refugee Camp, Zimbabwe. The World Bank Integrated Questionnaire on Social Capital was adjusted to develop data collection tools. The parameters of social capital, economic, social and cultural capital, were used as the framework of study. Findings A total of 164 respondents were interviewed (62.8 percent females). A total of 98 percent were affiliated to a religious group and 30 percent of the interviewees stated that at least one member of their household was on social media. Only 18 percent communicated with people in their home country and 75 percent used social media to create new links. Practical implications The various opportunities for psychosocial support that exist within refugee populations can be used to formulate interventions aimed at improving health and quality of life of refugees. Originality/value This paper offers insight into the effects of social capital on refugee health and quality of life among refugees in Zimbabwe.
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Jumaeva, Nilufar, and Feruza Utaeva. "CULTURAL SPONSOR -RELATED TO BOBODEHQAN TRADITIONS AND CEREMONIES(on the example of the Bukhara Oasis)." JOURNAL OF LOOK TO THE PAST 5, no. 3 (May 30, 2020): 49–55. http://dx.doi.org/10.26739/2181-9599-2020-5-8.
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The people of Bukhara have been following the traditions, ceremonies and customs inherited by their ancestors for many centuries. In these ceremonies, which played a major role in social daily life, the rituals and ceremonies associated primarily with agriculture had their roots in the deification of pre-Islamic natural phenomena, the worship of the godsof heaven and earth. It is also a transformation of the harmony that blends Islamic views with religious beliefs from many crop traditions and ceremonies
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North, John. "Caesar on religio." Archiv für Religionsgeschichte 15, no. 1 (March 2014): 187–200. http://dx.doi.org/10.1515/arege-2013-0013.
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Abstract In the course of his famous account of the Gallic Wars, Julius Caesar breaks off and digresses for a few chapters (6.11−28) on the religious customs of the Gauls and the Germans. This paper argues that, while there may not be too much to be learned from the digression about its ostensible subjects, it gives us a unique opportunity to assess whether Caesar had a conception of a ‘religion’ as such, of an area of religious activities and ideas within different societies, which would have enabled him to write a comparison between Roman religious life, about which as pontifex maximus he knew a good deal, and those of these other societies about which he knew at least a little. The conclusion is that he has no such conception; that his account allows no sharp distinction between the religious and non-religious areas of Gallic, German or Roman life. Rather he reveals an evolutionary perspective in which the superiority of Rome over the Gauls, and of Gauls over Germans, provide the central message he succeeds, consciously or not, in conveying.
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Dasfordate, Aksilas, Agus Sholahuddin, and Bonaventura Ngarawula. "Duan-Lolat Tradition In Traditional Marriage Of The Tanimbar Community: Ethnographic Study of Traditional Marriage in Latdalam Village, Tanimbar South District, West Southeast Maluku Regency." Technium Social Sciences Journal 11 (August 12, 2020): 434–50. http://dx.doi.org/10.47577/tssj.v11i1.1451.
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The Tanimbar people certainly have customs, traditions, and habits that have been preserved from generation to generation. The Duan and Lolat systems represent customs and traditions, which are still present throughout the Tanimbar archipelago. In that context, as part of the Tanimbar community, the people of Latdalam village, South Tanimbar district, West Southeast Maluku district who inhabit the west coast of Yamdena Island also use the Duan and Lolat traditions in various aspects of life, both political, economic and socio-cultural life. The main objective of this research is to describe and analyze the process of the formation of Duan and Lolat traditions in the traditional marriage of Latdalam villagers in the South Tanimbar district, West Southeast Maluku Regency. The approach used in this research is to use a descriptive-qualitative approach. The research location is Latdalam Village, South Tanimbar district, West Southeast Maluku Regency. Informants in this study consisted of; the Latdalam village government; the Church, namely religious leaders who know and understand the traditions of Duan and Lolat in the marriage customs of the Latdalam community; Duan and Lolat parties that involve two families in carrying out traditional marriages. Data collection techniques through observation, interviews, and documentation studies. The research instrument is the researcher himself as the main instrument. The results obtained from this study are as follows: (1). In the life of the people of Tanimbar, West Southeast Maluku Regency, a kinship value known as Duan and Lolat has been maintained for a long time. The Duan and Lolat traditions are applied in various aspects of life, including marriage. (2). The process towards a traditional marriage based on the Duan and Lolat traditions in the Latdalam Village community, Tanimbar Selatan District, West Southeast Maluku Regency. (3). The traditions of Duan and Lolat in traditional community marriages in Latdalam village contain religious or belief values, art, language, and law. This study recommends further research on the wars of the West Southeast Maluku Regency government, especially the District Tourism Office, in designing work programs to promote the Duan and Lolat traditions as local wisdom.
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Pomeroy, Hilary. "Introduction." European Judaism 52, no. 2 (September 1, 2019): 1–6. http://dx.doi.org/10.3167/ej.2019.520201.
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The eleven articles in this issue of European Judaism reflect the social and religious culture of Moroccan Jews set against an ever changing backdrop of persecution and conflict, interaction and cohabitation. Ranging from Berber Jews to forced converts, scholars, courtiers and artisans, Moroccan Jews were constantly under threat. Despite this unstable situation, they produced literary and religious works in Hebrew, Judeo-Arabic and Judeo-Spanish as well as creating distinctive life-cycle customs, songs and a highly skilled material culture. While the Jewish community of Morocco is today considerably reduced, Moroccan immigrants in Israel, France and the Americas keep the memory and identity of Jewish Morocco alive.
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CHIMBINDI, TAKAWIRA. "An FORMAL EDUCATION FOR WOMEN ENABLEMENT." Advances in Social Sciences Research Journal 8, no. 2 (February 16, 2021): 102–19. http://dx.doi.org/10.14738/assrj.82.9619.
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Universally, there is concern for women enablement and United Nations Educational Science and Cultural Organisational (UNESCO) cites Zimbabwe as having 17% of the adult population being illiterate with two thirds being women (Kadada, 2014). Despite efforts by the government of Zimbabwe through formal education and other key players such as Non-governmental Organizations (NGOs) in ensuring women enablement, women have not been fully integrated into many development spheres. As alluded by Pietila, and Vickers, (1996), that the subordinate position of women limits their ability to effectively indulge in development activities and women in Chirumanzu district are no exception. They continue to be seen as a missing link in being effective stakeholders in development processes. A notable pattern inherently evident on the ground is that few women are socially, politically, and economically active in development programmes. Hence the need to advocate for women enablement through formal education. According to Pietila, and Vickers, (1996), “empowerment is an active, multidimensional process which enables women to realize their full identity and power in all spheres of life”. Women in Chirumanzu district need to be enabled enough to know their rights, to have access to knowledge and resources, greater autonomy in decision making, greater ability to plan their lives, greater control over the circumstances that influence their lives and finally to be free from customs, beliefs that are barriers to their enablement. In light of the above, this study therefore endeavours to assess how formal education has assisted women in Chirumanzu district to be enabled.
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Gold, Joshua M. "Generating a Vocabulary of Mourning: Supporting Families Through the Process of Grief." Family Journal 28, no. 3 (June 2, 2020): 236–40. http://dx.doi.org/10.1177/1066480720929693.
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While grief and loss are common and universal life transitions, the language and customs of grieving differ based on the intersection of family practice and spiritual/religious affiliation. One aspect of cultural awareness and sensitivity to differing mourning processes may be the counselor’s awareness of meaningful verbiage and practice. This literature-based article will introduce family counselors to the differing nomenclature and practices of bereavement and offer implications for culturally relevant and sensitive counseling practice to support the family members’ mourning processes ( n = 80).
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Gorova, Vitalina. "Social Traditions of Entertainment and Communication of Ukrainian Peasants in the SECOND HALF OF THE 20th – early 21th centuries (ON EXPEDITIONARY MATERIALS)." Ethnic History of European Nations, no. 61 (2020): 7–16. http://dx.doi.org/10.17721/2518-1270.2020.61.01.
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Socio-normative life of Ukrainians of the 20th – the beginning of the 21th centuries, that covers aspects of management, self-organization and formation of public institutions, mutual assistance and leisure, regulation of behavior, is a poorly studied topic in ethnological science. During the establishment of the Soviet system, which completely changed the traditional way of life of Ukrainian peasants, a major transformation of the customs of public life took place. Following Ukraine’s independence, modern social normative practices were developing according to the requirements of the new legislation. As the result, nowadays there is a considerable urgency to investigate the specifics and changes that have taken place in public life in the Ukrainian villages in the second half of the 20th – early 21th centuries. In the new socio-economic and national-religious contexts, despite the changes in industrial relations and socio-professional composition of the rural population, the system of traditional social life in Ukraine was able to maintain positive and well-considered skills of social coexistence, forms of daily and festive leisure, as well as the moral and ethical standards of people’s coexistence. The article on the materials of expeditions to Chernivtsi, Ternopil, Zakarpattya, Odessa, Kharkiv regions analyzes the preservation and peculiarities of transformation of traditional social forms of leisure and communication of peasants during the second half of the 20th – early 21th centuries. The types and places of daily (customs of «calling for freshness», «going for liver», mutual assistance, evening meetings) and festive (during the temple holiday, mutual guests, youth entertainment, celebration of the village holiday) leisure of the village community are revealed. Most of the information was recorded on evening meetings. They are a socio-everyday entity that organically combines entertainment and work elements. Usually, the main guideline for their conducting was hand work (spinning, embroidery, sewing), accompanied by songs and entertainment. The made records give a certain idea of the contemporary collective customs and traditions of Ukrainians in rural areas, especially of interpersonal relations in the Ukrainian peasant environment of today. The common belief among the respondents is that some changes in people’s behavior are manifested by a decrease in interest in communication than before (reciprocal guest-houses between the villagers have become a rarity – they only gather on holidays). Today, the customs of collective mutual assistance (in case of distress or distress in one of the villagers) are still preserved among the rural population.
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Taragin-Zeller, Lea, and Edward Kessler. "“It’s Not Doctrine, This Is Just How It Is Happening!”: Religious Creativity in the Time of COVID-19." Religions 12, no. 9 (September 10, 2021): 747. http://dx.doi.org/10.3390/rel12090747.
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Drawing on thirty in-depth interviews with faith leaders in the UK (including Islam, Christianity, Judaism, Hinduism, and Sikhism), we examine the diverse ways religious groups reorient religious life during COVID-19. Analysing the shift to virtual and home-based worship, we show the creative ways religious communities altered their customs, rituals, and practices to fit a new virtual reality amidst rigid social distancing guidelines. This study offers a distinctive comparative perspective into religious creativity amidst acute social change, allowing us to showcase notable differences, especially in terms of the possibility to fully perform worship online. We found that whilst all faith communities faced the same challenge of ministering and supporting their communities online, some were able to deliver services and perform worship online but others, for theological reasons, could not offer communal prayer. These differences existed within each religion rather than across religious boundaries, representing intra-faith divergence at the same time as cross-faith convergence. This analysis allows us to go beyond common socio-religious categories of religion, while showcasing the diverse forms of religious life amidst COVID-19. This study also offers a diverse case study of the relationship between religions as well as between religion, state, and society amidst COVID-19.
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van 't Spijker, Gerard. "The Role of Social Anthropology in the Debate on Funeral Rites in Africa." Exchange 34, no. 3 (2005): 248–68. http://dx.doi.org/10.1163/157254305774258654.
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AbstractIn view of the actual debate on funeral rites in Christian Churches in Africa, a revision of the old position of missionaries that forbade all traditional ritual concerning death as belonging to paganism should be undertaken on the basis of social anthropological research which analyses structure and function of the funeral practices. Thus the mourning rites are understood as means of purification and reconciliation of the bereaved extended family. Parallels between African rituals and those of Israel of the Old Testament may also be taken into account. The efforts towards contextualisation of the Christian message in days of mourning by the ancient Ethiopian Church and by churches in Zimbabwe of today may serve as guidelines for developing rituals marking the end of mourning focused on reconciliation and the victory of life over death.
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Brown, Kenneth D. "College Principals — a Cause of Nonconformist Decay?" Journal of Ecclesiastical History 38, no. 2 (April 1987): 236–53. http://dx.doi.org/10.1017/s002204690002306x.
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Nonconformity was one of the major formative influences on Victorian society in Britain. The census of 1851 revealed that of seven million worshippers attending service on census day roughly half were counted in a nonconformist chapel. Even the Victorian who failed to attend service regularly found it difficult to evade the influence of nonconformity — and the Evangelicalism with which it was most closely —identified — in a society whose very customs, attitudes and even political life were so largely moulded by it. The main physical manifestation of this pervasive influence was the ubiquitious chapel, its most obvious human expression the professional minister. Of the leading nonconformist denominations the Congregationals were served by some 1,400 full-time men in 1847 while the Wesleyan, Primitive, New Connexion and Association Methodists had respectively 1,125, 518, 83 and 91 ministers in 1851.
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Muda, Lisdawati. "FEMALE CIRCUMCISION: MOPOLIHU LO LIMU AND MONGUBINGO CUSTOMS IN BUILDING LEADERSHIP BEHAVIOR." EL HARAKAH (TERAKREDITASI) 22, no. 1 (June 16, 2020): 39–57. http://dx.doi.org/10.18860/el.v22i1.8785.
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This article discusses the custom of female circumcision for the people of Gorontalo, carried out for generations. The procession of female circumcision custom process has its symbol, meaning, and purpose, that expects every circumcised girl to be a religious woman, useful for family, community, nation-state life. Besides, she is expected to have a responsible and trustworthy leader spirit. The role of women as leaders and how to behave in leadership is reflected in the custom practices of female circumcision. The results showed that in the perspective of the Gorontalo community, the female circumcision tradition is an obligation because of its values as a translation of religious importance. The persistence of Gorontalo people to always preserve this tradition is maintained, even though some scholars and communities view that female circumsicion is not a compulsory matter. Artikel ini membahas mengenai adat khitan perempuan bagi masyarakat Gorontalo yang dilakukan secara turun temurun. Urutan prosesi adat khitan perempuan memiliki lambang, arti dan maksud tersendiri, yakni mengharapkan setiap anak perempuan yang dikhitan menjadi perempuan yang taat beragama, bermanfaat bagi kehidupan keluarga, masyarakat, bangsa dan negara. Selain itu, mereka diharapkan berjiwa pemimpin yang bertanggung jawab dan dapat dipercaya. Peran perempuan sebagai seorang pemimpin dan bagaimana berperilaku dalam memimpin tercermin dalam tata cara adat khitan perempuan. Hasil penelitian menunjukkan bahwa dalam pandangan hidup masyarakat Gorontalo, adat khitan perempuan adalah suatu kewajiban karena nilai-nilai yang terkandung di dalamnya merupakan penjabaran nilai-nilai agama. Keteguhan masyarakat Gorontalo untuk selalu melestarikan adat khitan perempuan tetap terjaga, meskipun dalam pandangan sebagian ulama dan sebagian masyarakat khitan perempuan bukan merupakan perkara wajib yang harus dilakukan
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Wiener, Lori, Denice Grady McConnell, Lauren Latella, and Erica Ludi. "Cultural and religious considerations in pediatric palliative care." Palliative and Supportive Care 11, no. 1 (May 22, 2012): 47–67. http://dx.doi.org/10.1017/s1478951511001027.
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AbstractObjective:A growing multicultural society presents healthcare providers with a difficult task of providing appropriate care for individuals who have different life experiences, beliefs, value systems, religions, languages, and notions of healthcare. This is especially vital when end-of-life care is needed during childhood. There is a dearth of literature addressing cultural considerations in the pediatric palliative care field. As members of a specific culture often do not ascribe to the same religious traditions, the purpose of this article was to explore and review how culture and religion informs and shapes pediatric palliative care.Method:Comprehensive literature searches were completed through an online search of nine databases for articles published between 1980 and 2011: PsychINFO, MEDLINE®, Journal of Citation Reports-Science Edition, Embase, Scopus, CINAHL®, Social Sciences Citation Index (SSCI), EBSCO, and Ovid. Key terms included: culture, transcultural, spiritual, international, ethnic, customs or religion AND end-of-life, palliative care, death, dying, cancer, or hospice, and children, pediatrics, or pediatric oncology. Reference lists in the retrieved articles were examined for additional studies that fit the inclusion criteria, and relevant articles were included for review. In addition, web-based searches of specific journals were conducted. These included, but were not limited to: Qualitative Health Research, Psycho-Oncology, Journal of Psychosocial Oncology, Journal of Pediatric Psychology, Journal of Pediatric Health Care, Journal of Pediatric Oncology Nursing, Omega, Social Work in Health Care, and Journal of Palliative Medicine.Results:Thirty-seven articles met eligibility criteria. From these, seven distinct themes emerged that have implications for pediatric palliative care. These include the role of culture in decision-making, faith and the involvement of clergy, communication (spoken and unspoken language), communicating to children about death (truth telling), the meaning of pain and suffering, the meaning of death and dying, and location of end-of-life care.Significance of results:The review of the literature provides insight into the influence of religion and how culture informs lifestyle and shapes the experiences of illness, pain, and end-of-life care. Recommendations for providing culturally sensitive end-of-life care are offered through the framework outlined in the Initiative for Pediatric Palliative Care Quality Improvement Project of 2002. Cultural traditions are dynamic, never static, and cannot be generalized to all families. Guidelines to aid in approaches to palliative care are provided, and providers are encouraged to define these important differences for each family under their care.
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Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata." Nova prisutnost XIV, no. 2 (July 11, 2016): 281. http://dx.doi.org/10.31192/np.14.2.4.
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Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Catholic churches, the Lutheran Church. He is multiple patron. Worship of Saint Mark the evangelist in Croats’ Christian traditional culture is reflected in legends; cathedrals and churches consecrated to that evangelist; toponyms; chrematonyms; processions and blessings of fields, crops, vineyards; folk celebrations (fairs); helping the poor; cult shrines; folk divinations and sayings; bonfires; oral lyrical poems; prayers. The paper cites the results of field research conducted from the year 1997 until the year 2016. About fifty legends, prayers, customs, rituals, processions, divinations have been originally recorded among Croatian Catholics in Croatia, Bosnia and Herzegovina, Montenegro and Serbia. The paper (re)constructs the life of Saint Mark the Evangelist on the basis of the New Testament, tales and legends. Further, the aim of the paper is to save from the oblivion the old legends, customs, rituals, processions, oral lyrical poems, prayers, divinations and to point out their social and aesthetic function using the multidisciplinary interpretation. Inductive-deductive method and methods of description, comparison, analysis and synthesis are used alongside the filed research work.
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Volynets, O. "National and religious self-identification of Ukrainian Greek Catholics in Poland." Ukrainian Religious Studies, no. 22 (May 21, 2002): 62–74. http://dx.doi.org/10.32420/2002.22.1338.
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Appearance in the political arena of the world in the XVI century. of the new state, the Commonwealth, had a significant impact on the development of the Ukrainian civilization process. The Ukrainian nobility, merged with the mass of Polish nobility, still lived under Polish law and was easily colonized. This process was especially rapid in the Kholm region and Podlasie. He was greatly influenced by the small Polish gentry from Mazovia and Lesser Poland, who settled in Ukrainian lands before the signing of the Union of Lublin, Ukraine, united with Poland and Lithuania, gradually losing its ancient customs and rights. The Union destroyed the remnants of Ukrainian state traditions that took the form of autonomy in the Grand Duchy of Lithuania. Ukrainians were forced to adapt to the new socio-political conditions in which they found themselves. National-political life no longer connects with the state, but begins to create new organizational forms. The national organization, at the time of the threat of total national destruction, is largely becoming defensive.
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LEE, ROBERT. "Customs in Conflict: Some Causes of Anti-Clericalism in Rural Norfolk, 1815–1914." Rural History 14, no. 2 (September 16, 2003): 197–218. http://dx.doi.org/10.1017/s0956793303001031.
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This article examines aspects of the relationship between the Norfolk poor and the Norfolk clergy between 1815 and 1914. It considers the potential impact clergymen could have upon a number of areas of secular life, especially with regard to the extirpation of popular culture and custom, the social and moral management inherent in charity and Poor Law administration, and the development of ‘power networks’ in the countryside that confronted the challenge posed by religious Nonconformity and political radicalism. The article is principally concerned with the importance of the Church of England as an instrument of secular authority in nineteenth-century rural life. Rival social structures and conflicting economic interests are subjected to both quantitative and qualitative analysis, while keys to cultural tension are sought in such iconic areas as the pageantry of parish entertainments; the re-casting of law to act against custom; the rise of the clergyman as antiquarian historian and amateur archaeologist; the symbolism and architecture of the restored church. In so doing an attempt is made to address questions that are at once broadly political and narrowly human in their scope. What did the Oxbridge scholar – perhaps having spent the preceding three years conversing in Greek and Latin with his peers – find to ‘say’ to the agricultural labourers now in his pastoral care? And why, when the clergyman (often justifiably) thought of himself as working unstintingly in his parishioners' interests, was he so often heartily despised by them?
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Heniwaty, Yusnizar. "SAMAN DANCE OF THE ACEH PEOPLE: IDENTITY AND ACTUALIZATION." Journal of Community Research and Service 2, no. 1 (July 31, 2018): 184. http://dx.doi.org/10.24114/jcrs.v2i1.10374.
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AbstractThis study aims to analyze the Saman dance of the Aceh people that focuses on the analysis of the function of Saman that becomes the identity of the Gayo people. The identity and the actualization of Saman in accordance to the religion and customs of the Gayo people include some aspects that create the dance of the Aceh people, such as: socio-religious life, philosophies, symbols, norms and ethics. In the analysis, Saman has some values that make it as the identity of the Aceh people in the present and future life.Keywords: Saman Dance, Identity, Actualization
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Молчанов, Борис, Boris Molchanov, Григорий Стародубцев, Grigoriy Starodubtsyev, Жанна Иванова, and Zhanna Ivanova. "THE COLLECTIVE RIGHTS IN THE CONDITIONS OF LIBERAL MULTICULTURAL SOCIETIES AND THEIR LEGAL NATURE." Advances in Law Studies 4, no. 2 (June 29, 2016): 85–95. http://dx.doi.org/10.12737/19409.
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In article individual human rights on cultural identity, political representation or on participation in the collective or group rights in the sphere of human rights in the liberal states are analyzed. Especially international law gives the collective rights for physical existence, protection against economic and cultural destruction and originality preservation ethnic, religious and language minorities. In detail also the legislation of a number of the states on a combination of the collective and individual rights of the small people for protection of their primordial habitat, a traditional way of life, customs, managing and crafts is in details analysed.
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Aditi, I. Gusti Ayu. "Legalization of land pawning at Balinese community customs in North Lombok." International journal of life sciences 4, no. 2 (August 31, 2020): 52–58. http://dx.doi.org/10.29332/ijls.v4n2.439.
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This study aims to conduct a study of land pawning legalization, particularly regarding the basis and principles of pawning agricultural land in Balinese community customs in North Lombok. This phenomenon is related to the still implementation of the land pawning system under customary law, in the sense that the implementation still refers to the interests of people who have strong capital. This research is designed in a qualitative descriptive research type using a case study approach. The results of this study found that the Legal Basis and the principle of implementing agricultural land pawning refer to the national law which is imbued with customary law, namely with the characteristics of communalistic customary law, religious magic in dealing in agreement in words and actions. There are two kinds of land pawning, namely dead pawning, and life pawning. Dead pawning recognizes the time limit for land returning without a living pawning ransom. Living pawning does not recognize the minimum time limit that the mortgaged can do one harvest before it can be redeemed. Transactions carried out with legal assistance or testimony from the hamlet head or village head will be clear, guaranteed, or protected by law, especially against claims from third parties.
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Setiyawan, Imas Setiyawan, and Elfada Adella Hidayat. "Dialog Antar Umat Beragama Sebagai Piranti Menumbuhkan Sikap Toleransi." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 1 (January 5, 2018): 60–77. http://dx.doi.org/10.31538/almada.v1i1.142.
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Inter-religious harmony has until now become a goal in the life of every human being. Where each individual or group continues to maintain an attitude of tolerance to always live peacefully in a country that has diverse ethnic groups, customs, culture and religion. Given that tolerance must be possessed by every human being on this earth. What about mutual respect, respecting the trust of others, and not forcing the truth to those who already have their own truth. Like religious tolerance, every human being must respect the worship procedure for other religions, teachings that they believe in in his religion and do not see one's religious background if he wants to help him. Dialogue, is one way for tolerance to be maintained in interfaith relations. With the dialogue between religious people, whether individuals or religious groups, it will be easier to express their thoughts without fear of arousing words of attacking one another. In every religion, such as Islam, Christianity, Buddhism, Hinduism, and Confucianism, views on tolerance and dialogue between religious groups are different. Although, it has the same meaning. Namely, both of them aim to continue to maintain the harmony of life between religious people. In this article, we will discuss interfaith dialogue, tolerance and dialogue in the perspective of religions. Also how can dialogue be a moral to foster an attitude of enthusiasm among religious people.
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Kozachenko, I. Ya, and D. N. Sergeev. "Criminal Liability in Conflictological Discourse." Lex Russica, no. 9 (September 18, 2020): 49–62. http://dx.doi.org/10.17803/1729-5920.2020.166.9.049-062.
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The paper deals with the history of criminal law and criminal liability in conflictological discourse. On the basis of ideas of legal pluralism, the authors investigate the transformation of the criminal and legal mechanism of conflict resolution from ancient times to the present. They study the customs of exile, blood vengeance, blood reconciliation, as well as a number of other customs of Amazonia and North America. The paper explains that such customs remain until now due to the expressed compensatory character and evaluates the origins of ritualization of conflict resolution procedures in ancient society. The authors examine the circumstances of the disappearance of the victim concept from repentant law, as well as the borrowing of the religious concept of responsibility not before the victim, but before the suzerain by secular law.The authors note that many generations of lawyers have formed their professional consciousness under the influence of an indispensable formal cliché: for the committed crime the perpetrator must be held criminally liable not before the injured person, but before the State that is not in the least at times guilty of failing to provide the victim with a safe life. Few doubted that the postulate given is the only one true. This example of survivability of ancient criminal law customs demonstrates the interest of society in alternative ways of solving criminal law disputes. The authors conclude that legal pluralism is natural for the area of criminal law due to the expressed compensatory tendency in the society’s perception of criminal liability. The penetration of compensatory elements into modern criminal law is assessed as a positive and only possible trend of further criminal law development.
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Sextus Gusha, Ishanesu. "A comparative analysis of pilgrim identities in Matthew 21:12-13 and that of Bernard Mzeki’s pilgrimage." African Journal of Religion, Philosophy and Culture 1, no. 2 (December 1, 2020): 5–19. http://dx.doi.org/10.31920/2634-7644/2020/1n2a1.
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The paper is a comparison of pilgrim identities between the Passover Feast and Bernard Mzeki pilgrimages. Bernard Mzeki is one of the most celebrated martyrs in the Anglican Church in Zimbabwe and worldwide. 18 June is reserved as the day of celebrating his martyrdom. Anglican pilgrims from all over the world travel to Bernard Mzeki shrine in Marondera, Zimbabwe in honour of his sacrificial life towards the propagation of the gospel. The form critical approach helps in the reconstruction of the identities of Passover pilgrims and the Comparative analysis help in comparing the two. The paper established some significant similarities in terms of the pilgrim identities of the two, while certain peculiarities had been considered as well. Though religious pilgrimages are purpose of worship and encounter the Holy One, not all pilgrims attend the festival for these primary focuses. Some have different purpose hence the quest for these different pilgrim identities.
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Johnson, Justina Yevu, and Lori Popejoy. "Impact of Culture and Religion on End-of-Life Decisions Among Advanced Cancer Patients in Developing Countries." Innovation in Aging 4, Supplement_1 (December 1, 2020): 244. http://dx.doi.org/10.1093/geroni/igaa057.787.
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Abstract Palliative care and end of life decisions are important components of quality care at the end-of-life. Individual’s perception of cancer diagnosis is affected by their customs and traditions, religious orientations and stigma. Culture and religion as a social determinant of health affects people’s interpretation of health and illness and is a major factor in deciding the type of care at end of life and death. The purpose of the review was to identify factors related to culture and/or religion that impact decision making at end of life among advanced cancer patients their primary family caregivers and healthcare providers. An extensive literature search was conducted in Psych Info, PubMed, Philosophy Index, Atlas Religion, and Academic Search Premier databases for primary studies on the topic. Primary studies conducted only in developing countries and among healthcare providers, advanced cancer patients and their primary family caregivers were included. Five studies met the inclusion criteria: two primary studies, one methodological paper, and two on perspectives. The studies reported economic status of the patient, family, culture, and religious beliefs as factors that affected decision making at the end of life. Improving cancer care in developing countries requires the accommodation of the culture, traditions, and religious beliefs of both healthcare providers, patients and family. Culturally appropriate care model is therefore needed to enhance palliative and end of life care in developing countries. Leininger’s Cultural Care Theory seem an appropriate path to take.
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Gross, Toomas. "Religion andRespeto: The Role and Value of Respect in Social Relations in Rural Oaxaca." Studies in World Christianity 21, no. 2 (August 2015): 119–39. http://dx.doi.org/10.3366/swc.2015.0114.
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This paper discusses the relationship between religious affiliation and the ways that the notion of ‘respect’ (respeto) is used in common discourse in rural Oaxaca. Drawing on the ethnographic example of indigenous Zapotec villages in the Sierra Juárez, I examine how Protestants and Catholics employ the term to justify their attitudes towards each other and towards the norms of communal life. Both consider ‘respect’ an important value in social relations, but in significantly different ways. Catholics conceptualise ‘respect’ mainly as a hierarchical value central to which is the villagers' subordination to the authority of customs and communal leaders. For most Protestants, however, respect is a horizontal notion that is associated with freedom of religion and the right of individuals to distance themselves from local traditions without being socially excluded or marginalised. The differences between these two perspectives are reconciled by a mutual acknowledgement of the need to ‘reciprocate’ respect.
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Othman, Zulkeplee. "UNIVERSITY LIFE AND AUSTRALIAN HOMES: THREE CASE STUDIES OF INTERNATIONAL MUSLIM STUDENTS IN BRISBANE." Journal of Islamic Architecture 3, no. 2 (December 15, 2014): 69. http://dx.doi.org/10.18860/jia.v3i2.2527.
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<div style="left: 100.81px; top: 546.808px; font-size: 10.6639px; font-family: sans-serif; transform: scaleX(0.992902);">Despite a significant increase in enrolments of postgraduate international Muslim students within Australian universities, little is known about their perceptions of life within Australian homes while undertaking their studies. The aim of this study is to investigate the ways in which students’ cultural and religious traditions affect their use of domestic spaces within the homes in which they reside. The research found that participants faced some minor difficulties in achieving privacy, maintaining modesty and extending hospitality while able to perform their daily activities in Australian designed homes. The findings suggest that greater research attention needs to be given to the development of Australian home designs that are adaptable to the needs of a multicultural society. Australian society encompasses diverse cultural customs and requirements with respect to home design, and these are yet to be explored.</div>