Bibliografías temáticas / Australia Religious life and customs

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Literatura académica sobre el tema "Australia Religious life and customs"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 28 de enero de 2023

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Artículos de revistas sobre el tema "Australia Religious life and customs"

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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 i
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Hut, Janneke. "In Search of Affirmed Aboriginality as Christian: “If you do not walk on the tracks of your grandparents, you will get lost . . .”." Exchange 41, no. 1 (2012): 19–43. http://dx.doi.org/10.1163/157254312x618771.

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Abstract The marginalized position in which the Indigenous peoples of Australia find themselves today is undeniable. Within the tragedy of low life-expectancy, high rates of substance abuse, malnutrition, poor housing, high infant mortality, deaths in custody etc. lies a spiritual crisis. This crisis is aggravated by the circumstance that the loss of the land to the European invaders has caused a loss of Aboriginal identity. In their attempt to recover from this colonial legacy the Aborigines try to re-find their (religious) self-identity and to unite through Aboriginality. In this search for
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Hilbers, Julieanne, Abby S. Haynes, and Jennifer G. Kivikko. "Spirituality and health: an exploratory study of hospital patients' perspectives." Australian Health Review 34, no. 1 (2010): 3. http://dx.doi.org/10.1071/ah09655.

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The relationship between spirituality/religion and health is receiving increasing academic interest, but few studies have explored the experience of Australians. This paper presents data from an exploratory survey of patients and families in a public teaching hospital in Sydney. The findings show that the majority of hospital service users: •believe there are links between spirituality/religion and health; •believe that rituals and customs can help people when they are sick/suffering; •have valued practices associated with their beliefs; •feel it is helpful for health staff to know their patie
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Petrenko, L. "SPIRITUAL AND MORAL UPBRINGING OF PERSONALITY IN THE CONTEXT OF CRE- ATIVE HERITAGE OF GRIGORIY VASHCHENKO." Pedagogical Sciences, no. 72 (August 16, 2019): 95–102. http://dx.doi.org/10.33989/2524-2474.2018.72.176128.

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The article deals with the problems of formation of spiritual and moral values of children in the creative heritage of the great Ukrainian teacher Grygoriy Vaschenko. The author analyzes the main approaches of the teacher to the tasks of spiritual and moral upbringing of youth. The deep significance of the scholar's opinion on the assimilation by younger generations of national traditions, cultural heritage of the people and the presence of the ideal for imitation is emphasized. The importance of the Christian foundation in the formation of two basic principles of the educational ideal – Chris
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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 pro
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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 und
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Putu Ayu Wulan Sri Diantari, Kadek Anggi Dwi Yanti,, and I Nyoman Kiriana. "NILAI-NILAI PENDIDIKAN AGAMA HINDU DALAM TRADISI NEDEH DI DESA KEKERAN KECAMATAN MENGWI KABUPATEN BADUNG." JAPAM (Jurnal Pendidikan Agama) 2, no. 02 (October 31, 2022): 171–79. http://dx.doi.org/10.25078/japam.v2i02.659.

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Religious life in the practice of religious teachings is shaped by the cultural characteristics of each region. Religious teachings occupy a very important place in their lives and motivate the formation of a spirit of spiritual harmony in order to achieve the goals of Hinduism itself. The Nedeh ceremony is a series of religious activities where rice planting is carried out once every 50 days. Performing this ritual is a tribute to Dewi Sri for physical and mental well-being. The values ​​of Hindu religious education discussed in this study are: divine values, social values, aesthetic values,
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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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Yunita, Yuyun, Muhammad Ali, and Novita Herawati. "ISLAMIC CULTURAL HISTORY AS A LIFE PARADIGM." Nizham Journal of Islamic Studies 10, no. 1 (June 20, 2022): 101. http://dx.doi.org/10.32332/nizham.v10i1.4228.

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Education is a conscious and planned effort to create a learning atmosphere and learning process so that students actively develop their potential to have religious spiritual strength, self-control, personality, intelligence, noble character, and skills needed by themselves, society, nation and state . Character is the universal valuesof human behavior that includes all human activities, both in the context of relating to God, with oneself, with fellow humans, as well as with the environment, which are manifested in thoughts, attitudes, feelings, words, and actions based on norms. Religious no
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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 governme
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Tesis sobre el tema "Australia Religious life and customs"

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

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Slivkoff, Paulina Matvei. "The formation and contestation of Molokan identities and communities : the Australian experience." University of Western Australia. School of Social and Cultural Studies, 2007. http://theses.library.uwa.edu.au/adt-WU2007.0084.

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[Truncated abstract] Molokans are a Russian sectarian community that has been a transnational diasporic community since their exile from southern Russia in 1839. During the 1839 exodus they were relocated to Georgia, Armenia, and Azerbaijan. These countries make up a region referred to by Molokans as Transcaucasia located in and around the Caucasus Mountains. A further migration to Turkmenistan followed in 1889. Since that time, Molokans have settled in Iran, the United States of America, Mexico, Australia and Brazil. The colonies in Brazil and Mexico have disbanded with members re-joining Mol
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St, John Graham 1968. "Alternative cultural heterotopia ConFest as Australia's marginal centre." [Melbourne] : Confest Integrity Agency, 2000. http://nla.gov.au/nla.arc-41333.

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Title from title screen (viewed on 15 Apr. 2004) Text and graphics. Web site contains the complete thesis submitted in total fulfilment of the requirements for the Degree of Doctor of Philosophy, School of Sociology, Politics and Anthropology, Faculty of Humanities and Social Sciences, La Trobe University, Melbourne, Australia. Also includes photographs and links to related web sites. System requirements: Adobe Acrobat reader for viewing files in PDF format. Mode of access: Internet via World Wide Web. Available at: http://www.confest.org/thesis/index.html Selected for archivingANL
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Singley, William Blake. "Recipes for a nation : cookbooks and Australian culture to 1939." Phd thesis, 2013, 2013. http://hdl.handle.net/1885/109392.

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Cookbooks were ubiquitous texts found in almost every Australian home. They played an influential role that extended far beyond their original intended use in the kitchen. They codified culinary and domestic practices thereby also codifying wider cultural practices and were linked to transformations occurring in society at large. This thesis illuminates the many ways in which cookbooks reflected and influenced developments in Australian culture and society from the early colonial period until 1939. Whilst concentrating on culinary texts, this thesis does not primarily focus on food; instead it
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Pritchard, Stephen (Stephen John) 1970. "Contested titles : postcolonialism, representation and indigeneity in Australia and Aotearoa New Zealand." Monash University, Centre for Comparative Literature and Cultural Studies, 2000. http://arrow.monash.edu.au/hdl/1959.1/7831.

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

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Within a few years of the end of World War Two Christianity had spread to every Taiwanese aboriginal group. Nowadays a variety of Christian churches play an important role in aboriginal society. This study is about conversion to Christianity and its aftermath in an aboriginal village. Fieldwork was conducted among the Ami (one of the nine Taiwanese aboriginal groups), in Iwan, a village on the eastern coastal of Taiwan. In this study the individual interests of social actors are emphasised. I suggest that not only political leaders had special motives (i.e. to pursue political power) in conver
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Borman, Patricia D. "Spirituality and religiosity and their relationship to the quality of life in oncology patients." Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1159141.

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As the efficacy of cancer treatments has improved and the life span for cancer patients has extended, interest in patients' quality of life has increased. Assessing patients' quality of life continues to gain importance as it impacts numerous facets of oncology. Similarly, interest in spirituality and religiosity have increased as they become recognized as resources for healing in health care. This study examined spirituality and religiosity and their relationship with quality of life in cancer patients. Additional variables such as age, gender, and stage of cancer were also examined for their
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Harper, Sally. "Medieval English Benedictine liturgy : studies in the formation, structure, and content of the monastic votive office, c. 950-1540." Thesis, University of Oxford, 1989. http://ora.ox.ac.uk/objects/uuid:639874f5-7097-4ee1-a282-4dd82003c309.

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By comparison with its secular counterpart, the liturgy of English medieval monasteries has received little attention. This thesis explores one aspect of the liturgy of some of the wealthiest and most influential foundations in England - the Benedictine houses. It covers the formation and proliferation of 'votive' observances, recited as additions to or replacements for the major calendar observances. Evidence is drawn from over fifty manuscripts, dating from the Benedictine reform of the tenth century to the eve of the Dissolution in the sixteenth century. Some thirty monasteries are represen
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Drum, Mary Therese, and mikewood@deakin edu au. "Women, religion and social change in the Philippines: Refractions of the past in urban filipinas' religious practices today." Deakin University. School of Social Inquiry, 2001. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060825.115435.

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This research is an exploration of the place of religious beliefs and practices in the life of contemporary, predominantly Catholic, Filipinas in a large Quezon City Barangay in Metro Manila. I use an iterative discussion of the present in the light of historical studies, which point to women in pre-Spanish ‘Filipino’ society having been the custodians of a rich religious heritage and the central performers in a great variety of ritual activities. I contend that although the widespread Catholic evangelisation, which accompanied colonisation, privileged male religious leadership, Filipinos
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Frith, Tabitha 1975. "Reflexive Islam : the rationalisation and re-enchantment of religious identity in Malaysia." Monash University, School of Political and Social Inquiry, 2001. http://arrow.monash.edu.au/hdl/1959.1/9116.

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Libros sobre el tema "Australia Religious life and customs"

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Religion: Meaning, transcendence, and community in Australia. Melbourne, Australia: Longman Cheshire, 1992.

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W, Black Alan, ed. Religion in Australia: Sociological perspectives. Sydney: Allen & Unwin, 1991.

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Churches and people in Australia and New Zealand, 1860-1930. Wellington, N.Z: Allen & Unwin, 1987.

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Hughes, Philip J. Australia's religious communities: Facts and figures from the 2011 Australian Census and other sources. Nanawading LPO, VIC: Christian Research Association, 2012.

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Turner, Naomi. Catholics in Australia: A social history. North Blackburn, Vic: CollinsDove, 1992.

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Leavey, Carmel. Gathered in God's name: New horizons in Australian religious life. Sydney: Crossing Press for the Institute of Religious Studies, 1996.

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McKnight, Jim. Australian Christian communes. [Cobbity]: Trojan Head Press, 1990.

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Australian Christian life from 1788: An introduction and an anthology. Edinburgh: Banner of Truth Trust, 1988.

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Religion in Australian culture: An anthropological view. Strathfield, N.S.W: St. Pauls, 1997.

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Massam, Katharine. Sacred threads: Catholic spirituality in Australia, 1922-1962. Sydney, Australia: UNSW Press, 1996.

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Capítulos de libros sobre el tema "Australia Religious life and customs"

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"Religious Life in Australia." In Then and Now, 27–40. ATF Press, 2021. http://dx.doi.org/10.2307/j.ctv2269j40.6.

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

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Bocking, Brian. "Charles Pfoundes and the Forgotten First Buddhist Mission to the West, London 1889-1892: Some Research Questions." In Translocal Lives and Religion: Connections between Asia and Europe in the Late Modern World, 171–92. Equinox Publishing, 2021. http://dx.doi.org/10.1558/equinox.31744.

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The Irishman “Captain” Charles James William Pfoundes (b. Wexford, Ireland 1840, d. Kobe, Japan 1907) emigrated from Ireland in 1854 and joined the colonial navy in Australia. By the age of 23 he was a seasoned mariner with experience of captaining a Siamese naval vessel. He arrived to live in Japan in 1863 and quickly learned Japanese. Embarking on what would be a lifelong interest in Japanese customs and culture he became a well-known intermediary between Japanese and foreigners in the troubled period around the Meiji Restoration of 1868 and contributed to the new Japanese merchant shipping industry. In 1878 he returned to the UK, in the 1880s acquiring a reputation as a prolific speaker on Japan in London. In 1889 he launched, under the aegis of the newly-formed Kaigai Senkyō-Kai (Overseas Propagation Society) in Kyoto, a Buddhist mission in London called the Buddhist Propagation Society which operated until 1892. This forgotten but highly active Japanese-sponsored Buddhist mission to London, the cosmopolitan hub of the global British empire, predates by ten years the so-called “first” Buddhist missions to the West led by Japanese immigrants to California in 1899 and by almost two decades the “first” Buddhist mission to London of Ananda Metteyya (Allan Bennett) from Burma in 1908. Recent research into Pfoundes’s 1889 mission, including his confrontations with Theosophy and links to Spiritualism and progressive reform movements, offers new insights into the complex, lively and contested character of global religious connections in the late 19th century and particularly the early influence of Japan in the development of emerging “global” Buddhism(s). This chapter builds on existing published material to raise a number of issues surrounding Pfoundes’s Buddhist activities in London, with questions which may resonate for researchers dealing with other “transnational encounters” in the field of religion.
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Taylor-Guthartz, Lindsey. "Red Threads and Amulets: Women’s ‘Unofficial’ Life in the Family." In Challenge and Conformity, 208–51. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781786941718.003.0007.

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This chapter explores unofficial domestic customs. The least visible aspect of Jewish women's lives is the individual customs or practices they perform in a domestic or everyday context, many learnt from female relatives, and the part these play in their religious lives. Individual practices are often so automatic that women do not reflect on them. In some cases, they receive so little attention from rabbis or in popular Jewish literature that women themselves discount or denigrate them as 'superstitions', even as they practise them. There has been a decline in older practices, which are more likely to be identified as magical or superstitious by women operating partly within a Western worldview, whereas more pietistic practices have increased in number among young women with higher levels of formal Jewish education. Other factors that facilitate and shape change in women's religious lives include developing technology in the Western world, such as the replacement of domestic manufacture by industrial production, leading to the demise of customs associated with these technologies, and the growing possibilities offered by the Internet in spreading knowledge of recently invented or expanded customs. Traditionalist women, though principally Western in their education and thinking, are still inextricably linked to their Jewish identity, which often includes customs and practices for which they might struggle to find a rationale, but which they are committed to observing. These customs provide a fertile field for women to adapt and reinterpret existing practices, and to invent new ones that express their most urgent concerns and aims.
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Zeitlin, Steve. "Navigating Transitions." In The Poetry of Everyday Life. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501702358.003.0015.

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This chapter considers the poetry underlying rites of passage. Throughout the life cycle, the complex cycling and recycling of customs and rites of passage is reminiscent of the classic children's toy the Slinky. Along with the rites of passage that mark linear time, seasonal customs and holidays shape a sense of cyclical, recurrent time. Rites of passage are the mileposts that guide travelers through the life cycle. In 1909, ethnographer Arnold van Gennep compared tribal rituals in different parts of the world and noted the similarities “among ceremonies of birth, childhood, social puberty, betrothal, marriage, pregnancy, fatherhood, initiation into religious societies and funerals.” All these rites of passage, he observed, consist of three distinct phases: separation, transition, and incorporation.
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Jacob, W. M. "Migrant Religious Groups." In Religious Vitality in Victorian London, 137–59. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192897404.003.0007.

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As a world city, Victorian London was a magnet for migrants, including Italians, Germans, French, and Greeks. The two most numerous migrant groups were Eastern European Jews and Irish Roman Catholics, whose arrival challenged and changed their small host communities. Both host communities had to respond to the material and spiritual needs of relatively large numbers of poor migrants whose numbers in limited localities and unknown languages and customs aroused a degree of hostility and fear that they would disadvantage existing poor communities in those districts. The leaders of both communities adopted somewhat similar strategies to prevent ‘leakage’ of members from their respective faith groups in the face of militant Protestant mission activity, and to enculturate them as British citizens, playing a part in civic life, while not compromising the distinctiveness of their faith and its practice.
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Bryce, Trevor. "9. Babylonia in later ages: (6th century bc to 2nd century ad )." In Babylonia: A Very Short Introduction, 103–18. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198726470.003.0010.

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‘Babylon in later ages’ begins with Babylonia under Persian rule when Cyrus invaded in 539. He honoured, preserved, and maintained Babylon’s and Babylonia’s time-honoured traditions, cults, gods, and religious customs and sought to remove every trace of Nabonidus’s reign. Babylonia remained under Persian control until the year 330 when the final remnants of the Persian empire fell to Alexander the Great, who died in Babylon in 323. Then came the Seleucid empire under Seleukos, followed by control under the Parthians. Despite numerous changes in rule, the traditional elements of Babylonian religious life and some of the traditional elements of Babylonian intellectual life survived well into the first century ad.
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Hien, Nguyen Thi, and Vu Hong Thuat. "Customs related to water and water management in the tradition of the Dai people in Vietnam." In The Cultural Dynamics in Water Management from Ancient History to the Present Age, 123–44. IWA Publishing, 2021. http://dx.doi.org/10.2166/9781789062045_0123.

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Abstract This chapter is an ethnographic account of the roles of water in the life of the Black Dai people in the Quy Chau and Que Phong Districts, Nghe An province in central Vietnam. For the Dai people, water meets the needs of their daily life, which includes housing, agricultural production, cultivation, and their customs and religious practices. This account relies on data that was collected for the case study in 24 villages of six communes in the two districts in 2013–2017. Using the views of local people and the information that they shared, this chapter demonstrates how the Black Dai people exploit and use water in an effective and efficient way. Their knowledge, their customs, and their practices reveal cultural identities that have been passed down by elderly people. Water is also reflected in their ways of social behavior and community management. Today in the open market economy and high technology era, their customs and habits related to the use and management of natural water endure and are still being promoted in their daily lives, such as in agriculture and swidden land cultivation.
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Wilkinson, Caroline, and Sarah Shrimpton. "The Face of Takabuti." In Life and Times of Takabuti in Ancient Egypt, 111–16. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781800348585.003.0020.

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A key aim of the project documented by this book was to see how Takabuti would have looked when she was alive. A focal point of the research and the associated television programme was the production of a facial reconstruction based on Takabuti’s skull. A 3-D laser scan was made of her head in Queen’s University Belfast which was used as the foundation for a scientific facial reconstruction produced at the University of Dundee. For the first time in some 2600 years, Takabuti’s living appearance was once again visible. Although the scope of the current research programme has focused on one mummy, its remit is much wider. It aims to show how the methodology first developed for Egyptian mummies at the University of Manchester in the 1970s – employing multidisciplinary scientific techniques in combination with archaeological, historical and inscriptional evidence – can provide a wealth of information. This not only relates to the historical context, individual ancestry and life events pertaining to the mummy under investigation, but also to wider issues of health, disease, diet, lifestyle, and religious and funerary customs in an ancient society.
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Dierksmeier, Laura. "Religious Autonomy and Local Religion among Indigenous Confraternities in Colonial Mexico, Sixteenth-Seventeenth Centuries." In Indigenous and Black Confraternities in Colonial Latin America. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9789463721547_ch01.

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Confraternities were indispensable charitable institutions in colonial Mexico. Not only did missionaries see the potential of confraternities as a vehicle for evangelization, but also indigenous people themselves used Christianity as a tool for their own protection and survival. Whether it be in their hospital work or economic transactions, indigenous people ultimately became advocates of their own Christianity to advance their social status and power, and to negotiate their community positions. Indigenous customs were by no means eradicated within the new colonial society, and evidence of hybrid practices and local religion can be seen in the activities of confraternity members. By drawing on indigenous symbols and styles and fusing Christian saints with ancestral deities, indigenous people formed a Christianity of their own that was neither fully “orthodox” nor wholly “unorthodox.” Between these two extremes, confraternity life fluctuated dynamically. What emerges from confraternity records, often written in Nahuatl with finances recorded in Aztec currencies, can aptly be called “Nahua Christianity,” a combination of pre- and post-conquest religiosity.
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Actas de conferencias sobre el tema "Australia Religious life and customs"

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Md Sawari, Siti Salwa, Zaleha Mohamad, Nor’ain Othman, and Amirul Eimer Ramdzan Ali. "A CONCEPTUAL PAPER OF SPIRITUAL TOURISM MODEL (ISToM)." In GLOBAL TOURISM CONFERENCE 2021. PENERBIT UMT, 2021. http://dx.doi.org/10.46754/gtc.2021.11.057.

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Spiritual tourism also known as one type of special interest tourism activity based on the expectations related with spirituality is now continuously developing and is being demanded by tourists. This demand is in line with the improvement of tourist information technology. Spiritual tourism will continuously develop due to the changes in the needs of the market. Initially, spiritual activities are directly connected with religion, and they have now shifted to the idea to something that is related with spiritual activities which include, creating comfort, pleasure and quality experience. Despi
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Informes sobre el tema "Australia Religious life and customs"

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Abdulkhaliq, Zubeida S. Kakai Religion and the Place of Music and the Tanbur. Institute of Development Studies, January 2023. http://dx.doi.org/10.19088/creid.2023.001.

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This paper discusses the historical context and mythic framework of the Kakai religion. While some information regarding Kakai theological views and beliefs may be known to outsiders, many facets of their religious life, customs and traditions remain undisclosed. Much secrecy surrounds this religion, and non-believers are not encouraged to engage in or witness most Kakai rites. Geopolitical instability in the Kurdistan region also makes access difficult. Throughout this paper we will look at the relationship between Kakai beliefs and music (tanburo), and how the tanbur (a sacred lute) is not m
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