Literatura académica sobre el tema "Zambia – Religious life and customs"
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Artículos de revistas sobre el tema "Zambia – Religious life and customs"
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Nordberg, Andreas. "Old Customs". Temenos - Nordic Journal of Comparative Religion 54, n.º 2 (19 de diciembre de 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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Haynes, Naomi. "“Zambia Shall be Saved!”". Nova Religio 19, n.º 1 (1 de agosto de 2015): 5–24. http://dx.doi.org/10.1525/nr.2015.19.1.5.
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This article explores the increasingly common argument that Pentecostal Christianity, far from being apolitical, is very politically engaged. I make two contributions to this discussion. First, my analysis provides a detailed account of how Pentecostal religious life serves as political engagement in an especially significant ethnographic context: Zambia, the only African country to make a constitutional declaration that it is a “Christian nation.” For Zambian Pentecostals, “the declaration” is a covenant with God made according to the principles of the prosperity gospel. By regularly reaffirming that covenant through prayer, believers do political work. My treatment of the prosperity gospel represents the second contribution of this article. Whereas others have argued that the prosperity gospel undermines public engagement, I show how its practices inform the political efforts of Zambian believers. I conclude by reflecting on how changes in the prosperity gospel may shape the future political actions of African Pentecostals.
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Mildnerová, Kateřina. "African Independent Churches in Zambia (Lusaka)". Ethnologia Actualis 14, n.º 2 (1 de diciembre de 2014): 8–25. http://dx.doi.org/10.1515/eas-2015-0001.
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ABSTRACT The African Independent churches (AICs) in Zambia, as elsewhere in Africa, from their very beginning formed a protest movement against the cultural imperialism undertaken by the missionary representatives of the historic mission churches and also played an important role in the anti-colonial political struggles. In Zambia, the early AICs were closely related to witchcraft eradication movements such as the Mchape, or socially and politically oriented prophet-healing churches such as The Lumpa church of Alice Lenshina. Since the 1970s and in particular in the 1990s the Christianity in Zambia has been significantly marked by the proliferation of the African Independent Churches - both of Pentecostal and prophet-healing type. These churches that started mushrooming particularly in urban settings became part of the strengthening charismatic movement, particularly within Protestantism. A typical feature of AICs is focus on spiritual healing and religious syncretism - the local traditional customs and beliefs in dangerous ghosts, ancestral spirits, or witches are placed within the biblical religious framework where the Holy Spirit (Muzimu Oyela) is considered to be the only source of healing whereas other ‘inferior spirits’ are labelled as demons. The traditional methods of healing are creatively combined with Christian healing by means of prayers, spiritual blessings, laying on of hands on patients and demon exorcism - it is believed that only a body rid of bad spirits can receive the Holy Spirit, and thus be healed. The paper draws on both secondary literature concerning African Independent Churches and primary data issued from fieldwork in Lusaka (2008-2009).
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Tanhan, Fuat, Süleyman Kasap y Fırat Ünsal. "Cultural and religious perspective of loss and bereavement in Anatolia". Journal of Human Sciences 13, n.º 3 (21 de octubre de 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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Simpson, Anthony. "PERSONHOOD AND SELF IN CATHOLIC FORMATION IN ZAMBIA". Journal of Religion in Africa 33, n.º 4 (2003): 377–400. http://dx.doi.org/10.1163/157006603322665323.
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AbstractThe article describes and analyses the recruitment and training of young Zambians in the 1990s for Catholic religious Brotherhood. The consequences of the missionary employment of Euro-American concepts of personhood and self that involve particular understandings of narrative and the use of psychological testing are explored. The author argues that Zambian understandings of personhood and of individual experience of evil and suffering are silenced in the process of religious formation. This discussion raises salient issues about training for Catholic religious or priestly life in Africa because similar techniques have been commonly employed throughout the continent.
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Bag, Sanjaya Kumar. "Folktales of West Odisha: A Study". Indian Journal of Multilingual Research and Development 1, n.º 1 (17 de diciembre de 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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Silva, Sónia. "Taking Divination Seriously: From Mumbo Jumbo to Worldviews and Ways of Life". Religions 9, n.º 12 (30 de noviembre de 2018): 394. http://dx.doi.org/10.3390/rel9120394.
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The peripheral role of divination in religious studies reflects centuries of misrepresentation and depreciation in the textual record. This long history dates back to the travel literature of early modern times, particularly in West Africa, where two stereotypical themes took form: divination as mumbo jumbo, and the diviners as charlatans who shamelessly deceive their credulous clients. These two stereotypical themes persisted through the anthropological discourse about African divination until the 1970s. To undo this long history of misrepresentation and depreciation, a change of analytical focus from reified differences to similar engagement with broad ideas and big questions is in order. By considering a particular case study—basket divination in northwest Zambia—through the theoretical lens of worldviews and ways of life, it becomes possible to take divination seriously and grant it a more central place in religious studies. Four broad, inclusive ideas or big questions emerge from the ethnography of basket divination in northwest Zambia: ontology, epistemology, praxeology, and the place of suffering in human existence.
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Bareev, Maxim Yu y Ruslan R. Agishev. "Regional Features of Some Traditions and Customs in Modern Islam". REGIONOLOGY 28, n.º 2 (30 de junio de 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 y 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, n.º 2 (20 de agosto de 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, n.º 1 (9 de marzo de 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
Tesis sobre el tema "Zambia – Religious life and customs"
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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 conversion, but also ordinary people had their own interests too (i.e. to pursue a better life in the future). In this sense we might say that the meanings, functions, purposes and aims imputed to religion by converts are arrived at through local dialogues. Religious conversion happened against a historical background of long and sustained contact with colonising immigrants (e.g. Japanese and Chinese). During colonial rule. Ami social life expanded radically and mass conversion took place, in the 1950s, when a common dissatisfaction with life was felt. I argue that relative deprivation was an important factor in this conversion and it became significant because of the emphasis put on it by local political leaders. The adoption of different Christian churches is best understood from the perspective of internal political relations and the careers of political leaders. In general I argue that through the articulations of prominent Ami leaders various external phenomena have been integrated into Ami life and successful articulations have also helped certain political leaders to pursue or maintain their authority.
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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 relationship to quality of life in cancer patients. A stepwise multiple regression analysis was performed to determine if spirituality, religiosity, age, gender, and stage of cancer are predictors of cancer patients' quality of life. The analysis indicated that patients with higher levels of spirituality tend to experience better quality of life, and patients with more advanced stages of cancer tend to experience lower quality of life. Religiosity, age, and gender were not predictors of cancer patients' quality of life.Department of Counseling Psychology and Guidance Services
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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 represented, with particular reference to the practices of Winchester, St Albans, Worcester and St Mary's, York. Part One examines the precedent for appended observances in The Rule of St Benedict (c.540), and the interpretation of this document by the Carolingian reformer Benedict of Aniane (c.750-821). Votive practices in the first English monastic customary, Regularis Concordia (c.970), and other devotional sources of a similar date are analysed. Part Two deals with the proliferation of three major observances after the Conquest - the daily votive office, recited as an appendage to the regular hours, the weekly commemorative office, which served as a replacement for the ferial office, and the independent antiphon (in particular Salve regina), recited or sung after Compline. The structure, adoption and devotional characteristics of each observance are examined, with particular reference to the predominantly Marian bias of much of the repertory. The second volume contains liturgical texts and related analytical tables, a descriptive catalogue of sources, transcriptions of Marian antiphons from the Worcester Antiphoner (c. 1230) and a comparison of eight versions of Salve regina.
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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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Drum, Mary Therese y 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 have retained their belief in feminine personages being primary conduits of access to spiritual agency through which the course of life is directed. In continuity with pre-Hispanic practices, religious activities continue to be conceived in popular consciousness as predominantly womens sphere of work in the Philippines. I argue that the reason for this is that power is not conceived as a unitary, undifferentiated entity. There are gendered avenues to prestige and power in the Philippines, one of which directly concerns religious leadership and authority. The legitimacy of religious leadership in the Philippines is heavily dependent on the ability to foster and maintain harmonious social relations. At the local level, this leadership role is largely vested in mature influential women, who are the primary arbiters of social values in their local communities. I hold that Filipinos have appropriated symbols of Catholicism in ways that allow for a continuation and strengthening of their basic indigenous beliefs so that Filipinos religious beliefs and practices are not dichotomous, as has sometimes been argued. Rather, I illustrate from my research that present day urban Filipinos engage in a blend of formal and informal religious practices and that in the rituals associated with both of these forms of religious practice, women exercise important and influential roles. From the position of a feminist perspective I draw on individual womens articulation of their life stories, combined with my observation and participation in the religious practices of Catholic women from different ethnic and socio-economic backgrounds, to discuss the role of Filipinas in local level community religious leadership. I make interconnections between womens influence in this sphere, their positioning in family social relations, their role in the celebration of All Saints and All Souls Days in Metro Manilas cemeteries and the ubiquity and importance of Marian devotions. I accompany these discussions with an extensive body of pictorial plates.
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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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Morton, A. "The historical development of Roman religion in Pannonia from AD 9 to 285". Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683048.
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Goodwin, Grant. ""Why Persephone?" investigating the unique position of Persephone as a dying god(dess) offering hope for the afterlife". Thesis, Rhodes University, 2015. http://hdl.handle.net/10962/d1017896.
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Persephone’s myth is unique, as it was the central narrative of one of the most prominent ancient mystery religions, and remains one of the few (certainly the most prominent) ancient Greek myths to focus on the relationship of a mother and her daughter. This unique focus must have offered her worshippers something important that they perhaps could not find elsewhere, especially as a complex and elaborate cult grew around it, transforming the divine allegory of the changing seasons or the storage of the grain beneath the earth, into a narrative offering hope for a better place in the afterlife. To understand the appeal of this myth, two aspects of her worship and mythic significance require study: the expectations of her worshippers for their own lives, to which the goddess may have been seen as a forerunner; and the mythic frameworks operating which would characterise the goddess for her worshippers. The myth, as described in The Hymn to Demeter, is initially interpreted for its literary meaning, and then set within its cultural milieu to uncover what meaning it may have had for Persephone’s worshippers, particularly in terms of marriage and death, which form the initial motivating action of the myth. From this socio-anthropological study we turn to the mythic patterns and motifs the story offers, particularly the figure of the goddess of the Underworld (primarily in the influential Mesopotamian literature), and the Dying-Rising God figure (similarly derived from the Near East). These figures, when compared to the Greek goddess, may both reveal her unique appeal, and highlight the common attractions that lie in the figures generally. By this two-part investigation, on the particular culture’s expectations and the general mythic framework she exists in, Persephone’s meaning in her native land may be uncovered and understood.
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Fan, HaiYan (LingLing) y University of Lethbridge Faculty of Arts and Science. "Medical encounters in "closed religious communities" : palliative care for Low German-Speaking Mennonite people". Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Anthropology and Health Sciences, 2011, 2011. http://hdl.handle.net/10133/3079.
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This multi-sited ethnography focuses on beliefs and practices associated with death,
dying, and palliative care among the Low German-Speaking (LGS) Mennonites. The
qualitative data, collected through participant-observation fieldwork and interviews
conducted in three LGS Mennonite communities in Mexico and Canada, show a gap
between official definitions of palliative care and its practice in real life. The LGS
Mennonites’ care for their dying members, in reality, is integrated into their community
lives that emphasize or reinforce discipleship by promoting the practices of mutual aid,
social networks, and brotherhood/sisterhood among community members. This study
also offers ethnographic insights into some difficulties that healthcare providers face
while delivering the “holistic” palliative care services to their patients in general, and to
the LGS Mennonites in particular. Finally, it provides some suggestions that may aid
healthcare providers in developing culturally safe and competent health care services
for the LGS Mennonite people living in Canada.xi, 231 leaves ; 29 cm
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Kingsbury, Kate. "New Mouride movements in Dakar and the diaspora". Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669764.
Texto completoLibros sobre el tema "Zambia – Religious life and customs"
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Kirsch, Thomas G. Lieder der Macht: Religiöse Autorität und Performance in einer afrikanisch-christlichen Kirche Zambias. Münster: Lit, 1998.
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Along an African border: Angolan refugees and their divination baskets. Philadelphia: University of Pennsylvania Press, 2011.
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Rogers, Barbara Radcliffe. Zambia. Milwaukee: G. Stevens Children's Books, 1991.
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Vogan, Rebecca. Zambia, a cultural profile. [Toronto]: Anti-Racism, Multiculturalism and Native Issues (AMNI) Centre, Faculty of Social Work, University of Toronto, 2000.
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Some aspects of growing up in Zambia. Lusaka: Nalinga Consultancy/Sol-Consult A/S Ltd., 1989.
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Traditions, arts, and culture related to Zambia. Lusaka: Zambian Women Writers Association, 2009.
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Makishi: Mask characters of Zambia. Los Angeles: Fowler Musuem at UCLA, 2006.
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Jordán, Manuel. Makishi: Mask characters of Zambia. Los Angeles, CA: Fowler Museum at UCLA, 2007.
Buscar texto completoCapítulos de libros sobre el tema "Zambia – Religious life and customs"
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"Religious Customs in End-of-Life Care". En 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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Taylor-Guthartz, Lindsey. "Red Threads and Amulets: Women’s ‘Unofficial’ Life in the Family". En 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". En 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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Kasoma, Twange. "Ubuntu as a Springboard for Service-Learning". En Advances in Religious and Cultural Studies, 141–55. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7947-3.ch012.
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Journalism is a team profession. Among its foremost functions to society include “to inform” and “to educate.” On both the team and functions scores, journalism is tailor-made for being taught using Ubuntuism. Its tenets are akin to those of Ubuntuism, described as a philosophy that privileges educating the public, facilitating dialogue and participation in civic life, and eradicating social hierarchy while valuing listening to promote, achieve, and maintain harmony. This chapter therefore elaborates on how Ubuntu served as the pedagogical impetus for a study abroad service-learning course entitled Media and Journalistic Practice in Zambia. The chapter provides insights from the instructor and anecdotes from American students who participated in the program.
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Bryce, Trevor. "9. Babylonia in later ages: (6th century bc to 2nd century ad )". En 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 y Vu Hong Thuat. "Customs related to water and water management in the tradition of the Dai people in Vietnam". En 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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"Confucius and His Teachings". En Cultural Perspectives on Global Research Epistemology, 15–24. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-5225-8984-6.ch002.
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This chapter presents an account of Confucius' personal life, his character, professions, and doctrinal dispositions. Confucius championed ethical rectitude and demonstrated that morality and public administration begins at home, in the family. Being mindful of widespread iniquitous, widespread inhumane and unethical activities, conducted by people at all levels and professions in the society, Confucius was determined to minimize the effects of administrative corruption and improve social control through the institution of ancient Chinese customs, specifically filial piety and ancestor worship. He was essentially interested in learning or remembering the ancient rites and customs. He admittedly introduced no new philosophical ideas apart from combining politics with religious rituals, ethics, and learning. As an extraordinarily adept scholar of the Confucian canon, Confucius whose birth name was Kong-qui, ably presented a variety of interpretations of given canonical passages. Confucius was suspected of being a Buddhist priest given his strong inclination towards Buddhism. Confucius exhibited a somewhat mercurial personality.
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Parker, John. "Christian Encounters". En In My Time of Dying, 172–90. Princeton University Press, 2021. http://dx.doi.org/10.23943/princeton/9780691193151.003.0012.
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This chapter discusses how death loomed over the nineteenth-century encounter between Christianity and the peoples of the Gold Coast. It highlights the evangelists who sought to overturn established values and ways of life in order to challenge the very idea of mortality itself: by abandoning idolatry and embracing the salvation offered by Christ. If African religious practice was resolutely this-worldly, aimed at maintaining the beneficence of deities and ancestors in order to defer death, Christianity was distinctly otherworldly, seeking to wash away sin so that the repentant might enjoy a blissful life beyond the grave. The chapter explores how the Akan and their neighbours regarded death, and explains the centrality of the doctrine of eschatology to the Christian message. Finally, the chapter assesses the further expansion of the Christian faith into Asante and the acceleration of conversion in the era of colonial rule. New perceptions of life after death, new funerary customs, and new ways of dying were crucial components of this religious transformation.
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Dev, Rony. "Grief and Bereavement". En Hospice and Palliative Medicine and Supportive Care Flashcards. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190633066.003.0022.
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One of the frequent psychosocial issues that arises at the end of life for patients and their family caregivers is grief and bereavement. In patients facing death, anticipatory grief is part of a normal dying process. However, some patients may have difficulty coping with their immortality and have complications of clinical depression. Healthcare providers must be able to distinguish anticipatory grief from clinical depression in patients facing a life limiting illness. After a patient dies, the majority of family caregivers will experience a normal grieving process; however, some family members may experience prolonged complicated grief and other depressive disorders which must be treated. This chapter reviews this important topic as well as the burial customs of various religious groups.
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Wolfskill, Phoebe. "Migration, Class, and Black Religiosity". En Archibald Motley Jr. and Racial Reinvention. University of Illinois Press, 2017. http://dx.doi.org/10.5622/illinois/9780252041143.003.0003.
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Chapter 3 examines the ways in which Motley, alongside numerous black and nonblack artists and scholars, explored religious affiliation as an indicator of socioeconomic class. While Motley renders demonstrative forms of worship through genre scenes of modernist abbreviation and stereotypical figuration, two delicate portraits position his paternal grandmother and himself as contemplative Catholics surrounded by the accouterments of middle-class life. Analyzing Motley’s attention to religiosity alongside the appearance of demonstrative religion in works by Thomas Hart Benton and Jacob Lawrence, the chapter considers the ways in which artistic focus on religious practices spoke to the desire to preserve and respect indigenous customs, while also positioning them as possessing an emotional power at odds with a modern society deemed rational and progressive. The chapter thus considers how Motley contributes not only to an occasionally problematic articulation of Old and New Negroes, but also to a larger discussion of class, regional difference, and bias within American scene art.