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1
Nordberg, Andreas. „Old Customs“. Temenos - Nordic Journal of Comparative Religion 54, Nr. 2 (19.12.2018): 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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Nugroho, Emeraldo Wahyu, M. Supperapto Effendi und Rahmat Yudhi Septian. „PENANAMAN PENDIDIKAN TOLERANSI DALAM PEMBELAJARAN AKIDAH AKHLAK“. INCARE, International Journal of Educational Resources 3, Nr. 3 (31.10.2022): 269–84. http://dx.doi.org/10.59689/incare.v3i3.452.
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As an archipelagic country, Indonesia has peace of culture, tribe, clan and religion. Each ethnic group has its own distinctive characteristics and certain characteristics in a special region. Known for its cultural peace, the Indonesian nation has the 1945 Constitution, Pancasila, and the dynamism and dialectic of national life enshrined in Vinneka Tungal Ika. This diversity proves that the Indonesian nation has a heterogeneous character. The custom of openness is very real throughout religions, and although religious education is not one of religious education, the application of the custom of openness in schools is incorporated into the religious education of all religions and beliefs. add. The custom of openness that must be cultivated. The custom of openness can be instilled in many subjects, including religious education. This matter can also be communicated by practicing speaking and mastering comparisons. In the school area, openness is a meaningful view as well as the subject matter of student education. Schools are shown to create a social system consisting of different counter-frameworks, different areas of the house, customs, and moreover different wishful thinking and willpower. Because of this comparison, clashes and problems in daily life do not arise in the school area. The position of the school is to create an airy action for all students. Efforts that can be tried to establish openness by embedding insights into peace, raising devotion to God Almighty through faith programs in schools, and directing all students how to master various forms.
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Zuhdi, Ahmad, Beti Gusfitriani, Melta Asrina Fitri, Mimi Mariani und Paryadi Paryadi. „TIOLOGI ADAT DAN TRADISI PERNIKAHAN (BAKEJOI) PERSPEKTIF ISLAM DI RAWANG KOTA SUNGAI PENUH“. Qawwam : The Leader's Writing 4, Nr. 1 (30.06.2023): 45–59. http://dx.doi.org/10.32939/qawwam.v4i1.234.
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In the Sungaipuh and Kerinci communities, the term “Adat with Syarak, Syarak with Kitabullah” is known.This is a form of affirmation of the awareness of the people here who are familiar with adat, but adapt it to Islamic religious law. So that in every step of life, traditional processions are not abandoned as long as these steps do not deviate or violate Islamic religious provisions.This attachment to and blend of customs and religious provisions fills every stage of the life of the Hamparan Rawang people.One of the stages in the life of a human child is marriage. Getting married means ending the single period and entering a household with a life partner according to custom, religion and applicable regulations.
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Nawir, M. Syukri, Muhamad Yusuf und Akhmad Kadir. „Islam Raja Ampat dan Mitos Hantu Cuwig“. SANGKéP: Jurnal Kajian Sosial Keagamaan 3, Nr. 1 (24.01.2020): 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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Markus Amid. „ADAT DAYAK DAN IMAN KRISTEN DALAM PENERAPANNYA DI TENGAH MASYARAKAT“. Coram Mundo: Jurnal Teologi dan Pendidikan Agama Kristen 4, Nr. 2 (20.10.2022): 63–68. http://dx.doi.org/10.55606/corammundo.v4i2.60.
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Adat is a way of life that has been passed down from generation to generation, sometimes considered sacred, so that when religion with rules/teachings that are considered new by the community becomes a new way of life, it becomes a problem to be considered as throwing away custom, or people who have forgotten the land, or are arrogant. , fanatic or dubbed uncivilized. From a religious perspective, Christians are divided into several interpretations. The attitude of rejection, which considers customs a sin with the assumption that everything in the world is sin (1 John 2:15-16). Meanwhile, other interpretations are fully accepting of adat. Custom is a gift from God, the fall of man into sin has damaged and confused traditional values, customary values need to be tested with the Word of God. This study uses a qualitative methodology with an interview and literature approach. The result of the research is that Christians should not reject customs, they only need to sort out what is contrary to God's word and what is not contrary to God's word. Customs that are contrary to God's word must be abolished, while customs related to God's word must be cultivated. Conclusion: Christian faith must be above customs because Christian faith is directly related to faith in Christ
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Koval, Ekaterina A., Sergey G. Ushkin, Andrey A. Sychev und Natalia V. Zhadunova. „Canons, Customs, Superstitions: The Perception of Orthodox Church Norms and Practices by Clergy and Parishioners of the Mordovia Metropolis of Russian Orthodox Church“. REGIONOLOGY 31, Nr. 3 (29.09.2023): 584–603. http://dx.doi.org/10.15507/2413-1407.124.031.202303.584-603.
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Introduction. The canonical norms, customs and superstitions that regulate common church practices are not always clearly differentiated in religious consciousness. As a result, the substitution of superstitions for canonical norms and customs leads to a distortion of the normative foundations of religious practices. The purpose of this study is to identify the level of subjective and objective knowledge of clergy and parishioners about normative and non-normative religious practices based on the results of the authors’ sociological research. Materials and Methods. The empirical base is the data of a sociological study conducted in October-November 2022 among the clergy and parishioners of the Mordovia Metropolis of the Russian Orthodox Church with interactive questionnaire. A non-probabilistic approach to sampling was used; respondents were recruited through own networks of researchers. The use of comparative method made it possible to identify differences in the perception of canons, customs and superstitions by two groups of respondents. Within the framework of pilot study, the author’s sociological tools and methods for result processing were tested. Since parishioners and especially clergy are a hard-to-reach group of respondents, a non-probability approach was used to form the sample. This entailed a number of limitations of the study. Results. Subjective assessments of the level of religious literacy were analyzed, including the knowledge about canons, customs and superstitions. Not only the clergy, but also parishioners demonstrated a comparatively high level of awareness of the normative foundations of religious practices, although some parishioners have an inflated self-esteem. General ideas about the concepts of normative and non-normative were revealed, none of the respondents had any objections to the definition of the concepts of “canon”, “custom”, “superstition”. However, discrepancies were found regarding the assessment of some practices. Discussion and Conclusion. Four factors were identified, in which variables are grouped, demonstrating the different nature of respondents’ knowledge about canons, customs and superstitions: knowledge to distinguish customs and canons from superstitions; knowledge of the customs relating to events and situations; knowledge of the canons; knowledge of the canons relating to special religious knowledge, including those regulating the life of clergy. The article will be useful to researchers of religious practices and religious consciousness, as well as lecturers of the theological educational institutions.
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Hayitova, Feruza. „Conducted in Shrines and SanctuariesRituals: Traditionalism and Transformative Processes“. Uzbekistan: language and culture 1, Nr. 3 (10.09.2019): 71–81. http://dx.doi.org/10.52773/tsuull.uzlc.2019.3/hcld4884.
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The information in this article is based on field research devoted to the study of sacred sites in Kashkadarya region. The observations and beliefs of the local population as regards the places of pilgrimage were analyzed. It also provides information about pilgrim customs and ceremonies, religious views, and dates of pilgrimage. Their impact on the psyche of the population has been highlighted, as well as the importance of finding solutions to family problems along with socio-economic issues.It is well known that Uzbekistan is one of the cradles of not only the East but also of the world civilization. It is a region with a wide variety of religions and cultures. The fact that the territory of our country is supposed to be inhabited by pre-historic people at the same time, is the evidence of the ancient history of this land. They are valuable because of their antiquity, the expression of various religions and cultures, beliefs and concepts. Sacred shrines, temples and holy places are considered religious and national values. It has become necessary to study and preserve our religious and cultural sites, which have been an integral part of human life for centuries and today. Actions in these areas also have their national, religious, psychological and historical roots. In-depth study of them helps to improve the spiritual life of the country, to preserve traditions and customs.
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Aufa, Ari Abi. „MEMAKNAI KEMATIAN DALAM UPACARA KEMATIAN DI JAWA“. An-Nas 1, Nr. 1 (09.03.2017): 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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Slavković Mirić, Božica. „Folk Customs And Beliefs In Kosovo And Metohija Between The Two World Wars“. Yearbook of Balkan and Baltic Studies 6 (2023): 119–43. http://dx.doi.org/10.7592/ybbs6.06.
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The geographical region of Kosovo and Metohija in the period between the two world wars was characterised by traditional societies and a large number of folk customs and beliefs. In my paper, I will deal with the customs and beliefs that marked the daily life of the population in this area, based on ethnographic literature and the press from that period. Folk customs and beliefs had almost always accompanied many actions that people performed on various occasions. The custom of wearing amulets was widespread, especially among the Muslim population. There were many customs related to folk medicine, wedding and married life, holiday celebrations, as well as customs relating to death and funerals. In the house and family it was the women who preserved the customs, faith and tradition. A good proportion of those customs and beliefs have been preserved to this day in Kosovo and Metohija.
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Putu Ayu Wulan Sri Diantari, Kadek Anggi Dwi Yanti, und I Nyoman Kiriana. „NILAI-NILAI PENDIDIKAN AGAMA HINDU DALAM TRADISI NEDEH DI DESA KEKERAN KECAMATAN MENGWI KABUPATEN BADUNG“. JAPAM (Jurnal Pendidikan Agama) 2, Nr. 02 (31.10.2022): 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, ethical or moral values and the value of increasing morality and awareness, parallel. The existence of religious customs is supported by customs and religious customs. Pedagogical values can shape and instill noble attitudes, personalities, and personalities so that humans can carry out their work in the future.
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Ulum, Raudatul, und Moh Zaenal Abidin Eko Putro. „The Religious Moderation in Kei Community, Maluku Indonesia: Upholds Local Wisdom, Religion, and Nationality as Vital Aspects“. International Journal Ihya' 'Ulum al-Din 26, Nr. 1 (20.06.2024): 79–93. http://dx.doi.org/10.21580/ihya.26.1.20315.
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Religiosity experiences moderation through encounters with sublime local cultures inherent in the Kei community in Maluku, Indonesia. This makes it worthy of research, especially regarding the integration of custom and religion. Kei culture was formed by the collective memory of their ancestors from Bali, Java, Banten, and other tribes in the archipelago. Conflicting gaps may arise due to paradoxes in cultural and religious life. This paper highlights the paradoxes and gaps between religious egalitarianism and traditional authority structures. It reports on interviews conducted with religious and traditional leaders, social and religious practitioners, and observations made during customary and religious activities in the Kei Islands. Data shows that religious followers' attitudes towards culture have a different quality. However, inclusion through traditional ceremonies is still maintained but the caste layer in custom has internal religious affairs. Likewise, in terms of national life, they have self-meaning as an open society. This paper concludes that accepting customary law can potentially create distortions and exacerbate the problem of changing diversity in life. If customs are managed well, they may stay within and outside the Kei community. Further research is necessary to explore how to rejuvenate the connection between traditional law and religion each time.
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Putri, Rani, Fajri M.Kasim, Mursyidin Mursyidin, Suadi Suadi und Abidin Nurdin. „THE PHENOMENON OF MULTI-ETHNIC AND RELIGIOUS LIFE THE ACEH SINGKIL REGENCY“. Malikussaleh Social and Political Reviews 3, Nr. 2 (25.11.2022): 54. http://dx.doi.org/10.29103/mspr.v3i2.8005.
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Aceh Singkil is one of the areas known as a multicultural area, consisting of various ethnicities, customs, languages, and religions. Such conditions are vulnerable to friction and threaten community harmony. Therefore, building awareness of tolerance is the best step to overcoming problems that can trigger conflict. This study will examine the meaning of tolerance in Aceh Singkil, using the theory of symbolic interactionism. The approach used in this study is a qualitative approach with a descriptive type, with primary and secondary data sources. The process of data retrieval is obtained through observation techniques, interviews, and documentation. The results showed that each group of people, namely the majority and minority, have an awareness of tolerance. The meaning of tolerance for the people of Aceh Singkil is: (1) appreciate and respect, (2) Communicate, (3) Be kind based on religious values, and (4) not annoying. Social activities related to religious values are not negotiable. on the contrary, activities outside religious values can be tolerated by the community.
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Bernanda, Alfa Wena, und Wakhudin Wakhudin. „Memperkokoh Keharmonisan Umat Beragama Antara Konghucu dengan Umat Beragama Lain“. Multiverse: Open Multidisciplinary Journal 2, Nr. 3 (29.12.2023): 372–78. http://dx.doi.org/10.57251/multiverse.v2i3.1203.
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This study aims to elucidate initiatives fostering religious harmony, particularly among the Konghucu community and other religious groups in Indonesia—a diverse archipelagic nation with a myriad of ethnicities, religions, languages, customs, and beliefs. Embracing unity in diversity, the nation's individuals often prioritize ancestral traditions, language, and culture, shaping their perspectives on life. Despite these variations, the study underscores the nation's aspiration for perpetual unity. Utilizing a descriptive qualitative approach and discourse analysis methods, the research delves into Confucian values, focusing on religious tolerance. The process involves reviewing Konghucu scriptures, analyzing collected data, and systematically presenting enhanced research findings. The outcomes highlight continuous efforts to fortify unity and cohesion between the Konghucu community and other religious entities, emphasizing the universal teachings of love, peace, and tolerance inherent in all religions.
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Tanhan, Fuat, Süleyman Kasap und Fırat Ünsal. „Cultural and religious perspective of loss and bereavement in Anatolia“. Journal of Human Sciences 13, Nr. 3 (21.10.2016): 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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Boev, Zlatozar. „Bulgarian folk anti-nature customs and superstitions“. Natural Science and Advanced Technology Education 32, Nr. 3-4 (14.12.2023): 213–25. http://dx.doi.org/10.53656/nat2023-3-4.07.
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In the modern religious calendars of Bulgarians and Muslims, some customs and superstitions related to the performance of rituals in which animals (and plants) participate have been preserved. The slaughter of roosters, lambs, pigs, calves, the torture of dogs, the tearing of fresh branches, wild flowers, etc. are widespread. All of them in our modern times are anachronistic remnants of our ancient past and have no place in the life of modern man. The practice of such rituals is sometimes inhumane and systematically pollutes and damages nature. Numerous examples are presented and calls are made for changes in the upbringing and education of young people in Bulgaria, regardless of their religious affiliation.
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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, Nr. 1 (31.12.2019): 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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Putra, I. Wayan Sunampan. „Realisasi Ajaran Teologi Sosial Melalui Tradisi Ngejot di Masa Pandemi Covid-19“. Sphatika: Jurnal Teologi 12, Nr. 2 (21.11.2021): 159. http://dx.doi.org/10.25078/sp.v12i2.3014.
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<em><span lang="IN">Harmony in religious life is an important phenomenon to note. Considering that several different religions have developed in Indonesia, it is necessary to apply the teachings of harmony theology. Community life under religious pluralism is not always harmonious. In daily life, several cases of disharmony of religious communities often occur. This disharmony occurs because of the lack of tolerance between religious people with one another. To bring back the attitude of tolerance, one needs to explore religious teachings. Thus, there is no longer a nerrow mind against Hindus. The theology of harmony in the Hindu perspective in this case seeks to provide teachings about the unity of mankind. </span><span lang="EN">In the Hindu perspective of harmony theology, every human being should respect his fellow human beings because they come from the same source, namely God. Harmony is a religious obligation and obedience to God, it is also a cultural guideline and customs. The synergy between the two has always greatly influenced people's perspectives and attitudes regarding various matters, including efforts to create a harmonious life in the midst of plurality.</span><span lang="EN"> </span></em>
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Setiyawan, Imas Setiyawan, und Elfada Adella Hidayat. „Dialog Antar Umat Beragama Sebagai Piranti Menumbuhkan Sikap Toleransi“. Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, Nr. 1 (05.01.2018): 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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Bag, Sanjaya Kumar. „Folktales of West Odisha: A Study“. Indian Journal of Multilingual Research and Development 1, Nr. 1 (17.12.2020): 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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Ronny Simatupang. „Pentingnya Peranan PAK Dalam Kehidupan Masyarakat Majemuk“. Jurnal Riset Rumpun Agama dan Filsafat 3, Nr. 1 (19.03.2024): 158–66. http://dx.doi.org/10.55606/jurrafi.v3i1.2758.
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A pluralistic society is an Indonesian society characterized by a diversity of social units based on race, ethnicity, custom, culture and religion. A pluralistic society is a characteristic of the Indonesian people who have the same or different origins, especially differences in ethnicity, religion, customs, and different interests. Christian religious education is very important in the life of a pluralistic society. The role of Christian religious education, first sir leads to openness, secondly sir leads to spiritual sir leads to faith independence sir leads to social sir as a means of evangelism. This study uses a type of qualitative research with a literature study approach. Through this research it is known that the role of Christian religious education is very important in a pluralistic society.
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Andjelkovic, Biljana. „Influence of church orthodoxy on intangible cultural heritage: Reduction, transformation and disappearance of local folk customs“. Zbornik Matice srpske za drustvene nauke, Nr. 188 (2023): 587–606. http://dx.doi.org/10.2298/zmsdn2388587a.
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This article presents the results of research into the religiosity of churchgoers of the Serbian Orthodox Church with a special focus on the connection between active participation in liturgical life and attitudes towards elements of traditional culture and customs of the individual?s life cycle. The aim of the article was to show, through the analysis of narratives and attitudes of church believers about folk beliefs and customs, the influence that the acceptance of Orthodox teaching has on the reduction, transformation and disappearance of certain customs. Ethnographic research was conducted within the project ?Ecclesiastical and Religious Practices of Christian Orthodox Believers in Serbia: Anthropological Research? (2021-2023).
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Yunita, Yuyun, Muhammad Ali und Novita Herawati. „ISLAMIC CULTURAL HISTORY AS A LIFE PARADIGM“. Nizham Journal of Islamic Studies 10, Nr. 1 (20.06.2022): 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 norms, laws, etiquette, culture, and customs of Madrasas play a role in producing students who are smart in science, but also in character and personality. Through the example of Islamic figures and scholars discussed in Islamic Cultural History learning, especially the patience, persistence, and fortitude of the Prophet Muhammad SAW, his companions, scholars, and great figures in Islam so that some characters are built for students such as: religious, honest, disciplined, responsible, independent, social care and hard work.
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Finjan, Haifa Taresh. „Customs and Traditions in the Mamluk State“. International Journal of Religion 5, Nr. 10 (01.06.2024): 276–83. http://dx.doi.org/10.61707/rhbcv359.
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Traditions and customs are followed and upheld by members of every society for the sake of habit and tradition, and there is no way for man to break from these bonds of familiarity and repetition. The Mamluk community engaged in a wide range of human activities, including work, entertainment, weddings, fashion, religious and national rituals and holidays, as well as the diversity of its population elements. The Mamluk people also had customs and traditions, and it is important to study social life in Egypt and the Levant during the Mamluk era, particularly customs and traditions. This is what this research will focus on.
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Taragin-Zeller, Lea, und Edward Kessler. „“It’s Not Doctrine, This Is Just How It Is Happening!”: Religious Creativity in the Time of COVID-19“. Religions 12, Nr. 9 (10.09.2021): 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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Bareev, Maxim Yu, und Ruslan R. Agishev. „Regional Features of Some Traditions and Customs in Modern Islam“. REGIONOLOGY 28, Nr. 2 (30.06.2020): 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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Vu, Van Hong. „Vietnamese People's Customs of Worshiping the Soul: Concept, Content and Current Changes“. Russian Journal of Vietnamese Studies 7, Nr. 3-2 (02.10.2023): 67–77. http://dx.doi.org/10.54631/vs.2023.732-123534.
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Besides the types of folk beliefs, such as the belief in worshiping Mother Goddesses, the belief in worshiping of villages tutelary god, the belief in worshiping ancestors, etc. which are very popular in the religious life of Vietnamese, the belief in worshiping the soul which is also prevalent, occupies an important position in the spirit of Vietnamese. However, in the constant exchange and change of cultural flows and other Vietnamese folk beliefs, this belief has changed in modern life. The basis of this article is studying ancient bibliographies as well as conducting Điền d in some localities across Vietnam, interviewing a number of prestigious elderly people in clans, villages, and people who specialize in worshiping. The study also showed that, despite many changes in society, many new ideological and religious trends appeared; along with it are negative things that arise, but basically, the Belief in worshiping the soul still has specific values in the spiritual life of Vietnamese.
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KADIROV, ZIKRILLOKHAN. „Socio-economic and cultural life during the Seljuk era“. Sharqshunoslik. Востоковедение. Oriental Studies 03, Nr. 03 (01.10.2022): 71–78. http://dx.doi.org/10.37547/os/vol-01issue-03-10.
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This article is devoted to the topic of socio-economic and cultural life during the Seljuk period, in which the existing social strata in the Seljuk state, that is, nomads, villagers, city dwellers, and their way of life, their role in society, land ownership system, economic life, tax and customs payments, trade, educational processes, and literary environment are discussed. In particular, nomadic Turkic tribes and their relations with the state, the nature and amount of taxes paid by them, the areas they lived in, their lifestyle, their products, and the way of life of villagers and peasants, who made up the largest part of the Seljuk society, their legal and economic status, their differences according to their geographical location, land ownership system (iqto, khiroji, ushri and miri), tax system, irrigation system, The development of urban culture during the Seljuk period, large cities and their lifestyle, the components of cities (inner fortress (kohandiz), main city (shahristan) and outer districts (rabat)), crafts and textile industry, national customs, religious holidays, Issues such as the development of international and domestic trade, improvement works and achievements in the fields of architecture, health, education and culture, and the literary environment are analyzed based on information from various sources.
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Yusril Ihsa Nur Rizqi, Nahdia Ilma Nafisa und Lulu’ Qonita. „Membentuk Karakter Anak“. NUMADURA: Journal of Islamic Studies, Social, and Humanities 3, Nr. 1 (30.04.2024): 45–52. http://dx.doi.org/10.58790/jissh.v3i1.23.
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This article addresses everyday life issues that need collective attention. Community life cannot be separated from the presence of social and religious values. Both of these values play a significant role in maintaining harmony within society. These values are also essential in shaping the character of children, ensuring their lives are more organized and positive. Character formation through parental education within the family plays a crucial role in instilling social and religious values. Social values instilled in children are derived from prevailing customs and traditions. Social values are established to create a better community life. Meanwhile, religious values are drawn from teachings rich in moral values. Instilling religious values in children can foster positive character traits, as these teachings are based on morals relevant to contemporary life. Nurturing children's character through social and religious values makes them positive individuals who are responsive to issues arising in society.
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Imam Bukhori und Yaqub Cikusin. „ADAPTATION OF SANTRI IN THE ISLAMIC RELIGIOUS EDUCATIONAL CULTURE“. Journal Education Multicultural of Islamic Society 3, Nr. 1 (12.05.2023): 19–41. http://dx.doi.org/10.33474/jemois.v3i1.20004.
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The objectives of the study are to describe, understand and analyze the Islamic religious educational culture at PZH Genggong which includes: the values and customs of Islamic religious educational culture at PZH Genggong; the stages of the adaptation process by new santri in the Islamic religious educational culture at PZH Genggong; and the Multicultural Islamic Education model on the adaptation of santri in Islamic religious educational culture at PZH Genggong. In this study used a qualitative approach with ethnographic methods. Data collection was carried out through participant observation, in-depth interviews and documentation. Data analysis using interactive Miles-Huberman data analysis model and Spradley ethnographic analysis. The results of the study show that the values in PZH Genggong are accumulated in the Satlogi Santri and the Sembilan Budi Utama Santri (Nine Main Virtues of Santri), all of which include in moral, religious and scientific values. These values are then expressed in structured customs of yaumiyyah, usbu'iyyah, syahriyyah, and sanawiyyah. And the process of adaptation of santri in PZH Genggong culture goes through several stages of the process including physical and psychological preparation before boarding (preparation for change), living in boarding school is fun (phase 1 –honeymoon), not feeling at home in boarding school (phase 2 - frustation), the learning to be a good santri (phase 3 - readjustment), and the last is becoming a santri of PZH Genggong (phase 4 -resolution). The multicultural Islamic education model through the process of adaptation of santri to the culture of PZH Genggong consists of the main values that exist in PZH Genggong which are accumulated in the Satlogi Santri and the Nine Main Virtues of Santri, the social structure of PZH Genggong consists of individuals and society, environment and customs, social interaction, the process of adaptation which is the process of adjusting the santri to the values and customs of PZH Genggong, occurs and the social function as the output of the process of adaptation of santri in the culture of PZH Genggong is the transformation of the values of Satlogy Santri and Nine Main Virtues of Santri which is then expressed in the customs of the santri so that there is social harmony in the life of the santri at PZH Genggong.
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Yang, Bo. „Exploring Jiarong Tibetan's Diverse Religious Culture through the Intangible Cultural Heritage of Buzha Drama“. Asian Journal of Arts and Culture 23, Nr. 2 (22.12.2023): 263471. http://dx.doi.org/10.48048/ajac.2023.263471.
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The Buzha drama of the Garzê Tibetan people is a unique “ritual dance” performed periodically in various religious settings. This form of performance, which falls between theater and dance, reflects the diverse cultural and belief systems of the local people and has been listed as an intangible cultural heritage for protection in recent years. Tribal organizations integrate various religious and cultural forms, including folk beliefs, Bon, Tibetan Buddhism, local customs, and regional knowledge into folk song and dance, transforming them into psychological customs and ethnic emotions, penetrating cultural elements. This article takes an anthropological perspective and examines the relationship between the artistic representation of the Buzha drama and the region's life, spiritual beliefs, and ethnic identity through prop making, ritual procedures, and dance content. The article also explores the characteristics and values of the diverse religious culture of the Garzê Tibetan people.
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Bi, Mengling. „Research on Dunhuang Burial Practices: “One and Diverse”: Dunhuang Murals in Gansu as an Example“. Journal of Humanities and Social Sciences Studies 6, Nr. 5 (10.05.2024): 25–35. http://dx.doi.org/10.32996/jhsss.2024.6.5.5.
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As an important junction on the ancient Silk Road in China, Dunhuang's historical remains reflect the social order, social life, and social values of that time. To study the funeral customs and concepts in ancient Dunhuang, this paper analyzed the funeral customs by examining Dunhuang murals and a substantial amount of literature searching related essays online. In particular, the text compares and relates the funeral practices of ethnic minorities and the Han Chinese. It is found that the evolution of funeral customs in Dunhuang reflects the characteristics of the concept of all-in-one pluralism, representing a unified approach to diversity and inclusion. In this region of Dunhuang, the funeral customs observed include not only those derived from Taoism and Confucianism, which were the dominant religious traditions among the Han Chinese, but also those derived from Zoroastrianism, which was practiced by the ethnic minorities, as well as from exotic forms of Buddhism. This means that different regions and religions constantly fused and were absorbed into one another in Dunhuang, eventually becoming part of the excellent traditional Chinese culture. This demonstrates that different cultures can exist within a given practice, not only without mutual exclusion but also by displaying different characteristics.
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Burhanuddin, Nunu, Dodi Pasilaputra und Hardi Putra Wirman. „Pluralism and Religious Conflict in the Frame of Regional Autonomy in West Sumatra“. ADDIN 14, Nr. 2 (01.08.2020): 165. http://dx.doi.org/10.21043/addin.v14i2.8666.
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The diversity of ethnicities, races, and religions is a reality in the life of the nation and state, although it is undeniable that there is a potential for conflict. This study aimed to explain the pattern of religious harmony in West Sumatra within the framework of regional autonomy which is adopted from the cultural system and local wisdom. This study used a phenomenological approach to provide accurate conditions of multi-ethnic, cultural, and religious communities. The results showed that the pattern of religious harmony through the resolution of religious conflicts in several regions in West Sumatra was carried out through the alignment of regional autonomy with local customs and culture. Forms of alignment include alignment of school uniforms, equal distribution of sacrificial meat, the presence of <em>baralek</em>, the tradition of <em>manyiriah</em>, interfaith graves between Muslims and Christians, and the application of customary philosophies. This study contributes to the theory of a cultural approach based on local wisdom in resolving religious conflicts and strengthening social integration of the community.
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Uddin, Mukhtar. „PEMBINAAN KERUKUNAN UMAT BERAGAMA MASYARAKAT TRANSMIGRAN DI KALIMANTAN TENGAH“. Analisa 15, Nr. 01 (18.05.2016): 15. http://dx.doi.org/10.18784/analisa.v15i01.321.
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<p>Indonesia is plural society. This pluralism is observed in its<br />ethnics, religions, languages, and customs. In social life, pluralism <br />in religion especially often creates many problems. This could<br />happen in migrant society. It is, for example, effected by<br />interpretation of each religious moral; although in their religion <br />also suggest tolerance.</p><p><br />Hence, government needs to manage trans-migrant society. <br />This management could be observed in management administration.<br />Result of the study show that governmental management generally<br />only gives religious community's harmony at the beginning of their<br />settlement in trans-migrant areas. Afterward, management is doing<br />by religious figures and communities figures. That management is<br />not specifically designed to manage community in harmony among<br />religious community in that area. The management is through<br />pengajian, religious preaches and lecturers,</p>
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Zhamsueva, Darima S. „Функциональное назначение некоторых обрядов бурят, посвященных всеобщему благополучию и лучшему перерождению“. Монголоведение (Монгол судлал) 14, Nr. 4 (30.12.2022): 721–31. http://dx.doi.org/10.22162/2500-1523-2022-4-721-731.
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Introduction. Nowadays lay Buddhist rites pertaining to everyday life and dealing with community, group, family, individual and household causes are viable, needed, and productive enough. Goals. The study aims at revealing most stable household / family rites of the Buryats and determining their essentials and features. Methods. Traditional classification and systematization methods have proved instrumental in identifying stable and changeable properties, local features of family / household rites across various Buddhist ethnic groups in Buryatia. The method of comparative historical analysis serves to define the actual processes of preserving and transforming life cycle rites. Those of observation, interview, and interrogation make it possible to characterize the present-day religious consciousness of lay Buddhists and reveal certain changes in traditional Buryat attitudes and customs that emerged due to historical processes to have yielded some formal peculiarities of basic rituals and rites. The paper pays special attention to the revived everyday rite of sangaril. Results. Field data show that cult practices have preserved only what is best remembered without books and experts, i.e. what is familiar since olden times, most common, and requires no high theological qualifications — if there is a significant loss of the bookish tradition, and in the absence of Buddhist ritual experts of Tibetan origin. So, those are everyday rites most closely connected with folk customs and dealing with economic and household needs of believers that prove most persistent. In other words, what is most closely connected with everyday life does survive and exist. Conclusions. Traditional family and everyday rites, such as oboo, sangaril, maani, funeral and Sagaalgan-related ones (New Year), collective worshipping of sahiusan-protectors for family well-being, are currently perceived as folk customs and viewed as integral elements of the original Buryat ethnic tradition. To date, those are religious ideas and beliefs of the public that serve a most characteristic phenomenon in religious life of Buryatia’s Buddhists, rather than activities of the official clergy. Our observations also attest to that religious efforts of believers tend to increase.
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Rahmat, Rahmat, und Maulidatul Khoiriyah. „Moderasi dalam Pembelajaran Agama Islam di Madrasah dan Perguruan Tinggi“. Al-Liqo: Jurnal Pendidikan Islam 8, Nr. 1 (30.06.2023): 121–48. http://dx.doi.org/10.46963/alliqo.v8i1.835.
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Moderation is the best choice to be applied in the world of education or in the learning process considering that acts of violence and bullying disturb the community and tolerance is the right choice to practice in social life. To create a more tolerant social life, education is needed that initiates moderation in learning, especially in Islamic religious learning because Islam is one of the subjects in schools/madrasas and tertiary institutions which makes it possible to be directed to learning that contains moderation, especially in context of religious moderation. Islamic religious learning with a concentration of religious moderation is expected to minimize acts of radicalism, considering that Indonesian society is known for its pluralism and diversity of religions, ethnicities, customs, languages, and cultures. The method used in this research is to use a qualitative type with a literature study approach. The results of this study indicate that moderation in Islamic religious learning in schools/madrasah and universities must be demonstrated by utilizing learning dimensions that are rich in religious moderation values, while the learning dimensions are, 1) Direct learning strategies in the form of drills and indirect strategies in the form of relaxation, 2) Learning models with a multidisciplinary approach, inquiry methods, discussion and question and answer techniques as well as learning objectives based on religion and Indonesianness.
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Osadczy, Włodzimierz. „Concordia or Consent. Catholics Utrisque Ritus of the Lviv Ecclesiastical Province in the Orbit of Canon Law and Customary Regulations“. Teka Komisji Prawniczej PAN Oddział w Lublinie 15, Nr. 2 (31.12.2022): 243–55. http://dx.doi.org/10.32084/tkp.5127.
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In the area of the Lviv church province the coexistence of Christians of the Greek and Latin traditions had developed for centuries. After the introduction of the church union in the dioceses of Lviv and Przemyśl at the beginning of the 18th century, the entire Christian population found itself within the Catholic Church. Despite the doctrinal community, Catholics of various rites were subject to different religious customs and functioned according to different calendars. During the widespread nationalisation of the local people on the basis of religious traditions, various national identities emerged, becoming more and more radical and hostile to each other. Hence, on the ecclesiastical level, initiatives appeared to alleviate tensions and introduce order and harmony resulting from Christian teaching. Concordia of 1863 was such an attempt at an agreement, which under the canon law consolidated the established customs that had been present in the religious life of Galicia for centuries.
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Grünhagen, Céline. „Tod und Bestattung im Kontext religiöser Pluralität. Probleme und Möglichkeiten bei der Umsetzung buddhistischer Bestattungen in Deutschland“. Zeitschrift für Religions- und Geistesgeschichte 60, Nr. 4 (2008): 344–64. http://dx.doi.org/10.1163/157007308785797745.
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AbstractAlthough Germany's population is largely Christian, there are many German nationals as well as various immigrants who belong to non-Christian religious communities. When different religions and cultures with their particular rites and precepts meet, they can come into conflict with one another, hindering a peaceful coexistence. Cultural and religious discrepancies occur in various situations of everyday life, especially when it comes to the issue of funerals conducted in unfamiliar conditions. The rites and customs that relate to death and dying are usually basic elements of a religious tradition. They mark the end of a lifetime and often have a big impact on afterlife or rebirth respectively. Looking at the example of Buddhists in Germany, the article points to the difficulties and limitations that arise from non-Christian funerals in the Federal Republic. It also demonstrates the consequences of these conflicts for citizens of a different faith in German society and offers possible solutions for this problem.
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Tambunan, Mispa Sulastri, und 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, Nr. 1 (28.02.2021): 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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Jufrizal, Jufrizal, und Zainal Azwar. „Batimbang Salah in the customary court in Kenagarian Talang Babungo perspective 'Urf“. Minhaj: Jurnal Ilmu Syariah 5, Nr. 2 (03.07.2024): 222–42. http://dx.doi.org/10.52431/minhaj.v5i2.2806.
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This research examines the Batimbang Salah Tradition in Talang Babungo Kenagarian in terms of the perspective of 'Urf. The Batimbang Salah tradition is a customary tradition of the surrounding community in which there are several things that are contrary to the concept of U'rf and Islamic Law, one of which is that if you have not done this tradition, the younger siblings of the party concerned cannot carry out the custom of marriage in the Talang Babungo village, this kind of custom is clearly contrary to the concept of U'rf and Islamic Law, the research method that the author uses is a qualitative approach. This type of research (field research) is conducted in the field. The research was conducted in Kenagarian Talang Babungo, District Lembah Gumanti, Solok Regency. This research uses empirical law. The result of this research is that in Islamic law, everyone is recognized based on their religious identity. Meanwhile, in the customs of Kenagarian Talang Babungo and Minangkabau in general, the identity of the community is its customs and customs are the rules of daily life that have been going on for a long time and are still maintained to this day. For the people of Kenagarian Talang Babungo, to live without obeying the rules is to be uncivilized. Whereas the custom that becomes his daily clothes is adat basandi syarak, syarak basandi Kitabullah (the basic joint custom is syarak (Islamic shari'at) and the basic syarak is the Koran). but with regard to the consequences of not being carried out
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Suryawati, Nany, und 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, Nr. 2 (20.08.2021): 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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Arif, Mahmud, und Zulkipli Lessy. „Another Side of Balinese Excoticism Local Wisdom of the Muslim Community in Gelgel Village, Klungkung Regency, for Preserving Harmony between Religious Communities in Bali“. INFERENSI: Jurnal Penelitian Sosial Keagamaan 15, Nr. 2 (13.02.2022): 185–216. http://dx.doi.org/10.18326/infsl3.v15i2.185-216.
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Bali is one of the most popular destinations chosen by foreign tourists for their visits to Indonesia. Accordingly, Bali often is the primary basis by which foreigners assess the entire nation. Tourist attention is drawn to Bali’s natural beauty and its cultural exoticism. They show various perspectives on Balinese religious and cultural life, those that are generally closely related to Hinduism and tourism. Through qualitative approach, this study aims to analysis the religious life of the Muslim communities in Bali for completing the various viewpoints while revealing another side of Balinese exoticism. The Gelgel village of Klungkung regency is a longestablished village inhabited by Muslims in the midst of strong influences of Hinduism. This village is of interest as the oldest Muslim village in Bali to be accorded designation as a banjar dinas, and even while having a slim territory. Notably, the people in the village are generally able to live peaceably side-by-side with adherents of other religions. This is enabled through local wisdoms that have allowed and encouraged harmony withcastle, temple, and Balinese customs.
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Zahar, Erlina. „ANALISIS STRUKTUR MAJAS SELOKO HUKUM ADAT SEBAGAI BENTUK EKSPRESI SIMBOLIK NILAI-NILAI RELIGIUS MASYARAKAT MELAYU JAMBI“. Jurnal Ilmiah Dikdaya 8, Nr. 1 (07.05.2018): 150. http://dx.doi.org/10.33087/dikdaya.v8i1.96.
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Abstract: This study aims to gain a deep understanding of: 1) The structure of the custom of Seloko adat law as a form of traditional expression of jambi Malay society, and (2) the function of majas in custom seloko text texts on Melayu Jambi society. This research is qualitative descriptive by using method hermeneutic structural analysis. The data in this study are religious values in Seloko Adat, sourced from seloko lines in a collection of custom seloko text. Primary data sources were obtained from Jambi Customary Institution documents and secondary sources derived from related researches obtained from customary stakeholder books and information or those who knew about Seloko Adat on Jambi Community. The results of this study include: 1) In general, the religious values contained in the SAMJ majoric elements, reflected the use of the type of parable of majesty, metaphoric majesty, personification of majesty, hyperbole majesty, and repetitive masters. The expressions contained in the SAMJ are symbolic or indirect, and 2) In general the religious values of the aspects of understanding the symbols in the SAMJ Jambi text are reflected in religious symbols, custom symbols, and languages. The understanding of these symbols in the text of the Jambi Malay customs center illustrates the strong belief of the Malay Jambi people against the customary relationship with the Islamic religion, so that customary symbols refer to Islam. Understanding the symbols are related to aspects of belief, appreciation, knowledge and practice of Islamic teachings in the life of the Jambi Malay community.Keywords: Figure of Speech, Seloko Adat Law, Symbolic Expression, Religious Values.
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Peow, Poey Tiang. „Religions in progress or regress: Inner strength matters, from the Buddhist perspective“. INTERNATIONAL JOURNAL OF MANAGEMENT & INFORMATION TECHNOLOGY 7, Nr. 1 (25.11.2013): 912–23. http://dx.doi.org/10.24297/ijmit.v7i1.710.
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Religions in general offer remedies to aching minds and therefore humans seek relief for their problems in life. Spirituality is always a matter of concern and people who follow different religions are constantly searching for it. Man becomes helpless in extreme difficulties and it is quite natural that religions play significant roles in human lives. It is mainly because the complexities in life are being increased day by day and to encounter this people take refuge in spirituality. All religions offer some sort of solutions and so they are relevant among the followers. Therefore, they play decisive roles in the life of individuals. Religions are not only sets of beliefs, but they also provide guidelines to the peoples life. They become ideals of people, strengthening their inner values and morals in life. But increased institutionalization of religions and some of the practices and customs may distract people from them. Involvement of religions in politics in certain areas in the globe has also created a negative attitude among the common people. Communal tensions, terrorism, atrocities and even war are caused because of the differences of the opinions among followers of different religions. There might be strong reasons why people are deviated from religions and the practices. In order to address those issues, Buddhism as a philosophy answers the basic problems of life, as it explains the causes of conflicts and the needs for the enlightenment. In this paper, I attempt to show how the inner strength of individuals can be a very crucial aspect that can help man to achieve wisdom in all aspect, and in so doing we argue that new outcome and religious education would be necessary to help the society as well as the individuals to that end. This paper also argues that the development of mutual understanding and a peaceful survival of mankind necessitate religious education and interaction between various ideologies.
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Saidova, Sayyora. „INTERPRETATION OF THE RELIGIOUS FACTOR IN MODERN POLITICAL THEORIES“. INTERNATIONAL JOURNAL OF CONSENSUS 3, Nr. 1 (30.03.2020): 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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Supadmini, Ni Kadek, I. Made Sukariawan und Ni Made Mahendrayani. „Upacara Ngusaba Dalem Di Desa Pakraman Bantang Kintamani“. Purwadita : Jurnal Agama dan Budaya 7, Nr. 1 (15.05.2023): 1. http://dx.doi.org/10.55115/purwadita.v7i1.2493.
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Religious ceremonies for Hindus in Bali are quite numerous and very varied in remote villages in the Bali area, especially in Bangli Regency, Kintamani District. Bangli Regency is one of the areas that has many traditional communities in which there are customs and institutions as a unique pattern of life. Including in this case, Pakraman Bantang Village located in Kintamani District, Bangli Regency has unique customs and life patterns. This uniqueness can be seen in the many ceremonies carried out by the people of Pakraman Bantang Village such as the Pit Suji ceremony, Kepik Suji, Ngusaba Gede Dangsil Tungguh, Karya Daa Truna and so on. This research is a qualitative research. The results of the study outline related processes, functions and implications Ngusaba Dalem Ceremony in Pakraman Bantang Kintamani Village
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Chavdar, Kimo, Marina Andeva und Karolina Kedeva. „The Influence of Religion Over Family Planning: the Case of the Republic of Macedonia“. European Scientific Journal, ESJ 13, Nr. 35 (31.12.2017): 112. http://dx.doi.org/10.19044/esj.2017.v13n35p112.
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Religions have been dominant for thousands of years in each and every aspect of human life, particularly in the domain of the family communion. The influence of religion as a specific form of collective consciousness, and as a system of moral rights and norms, since their appearance until today, is particularly interesting for the Republic of Macedonia. In this small territory, despite the fact that a variety of different religious communities have coexisted throughout the centuries, yet there is a major difference in the approach of family planning customs. This is mostly evidenced in the cases of the population representing the Orthodox Christian and Muslim religions. In this article we elaborate, firstly the viewpoints on family planning and reproduction of the Orthodox Christian and Muslim religions as the dominant religions in the Republic of Macedonia and discuss viewpoints and attitudes towards family planning (abortion) among the Macedonian citizens.
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Ribut, Gusti Ayu Santi Patni, Ida Bagus Gde Yudha Triguna und I. Wayan Suija. „Didactic strategy of wetu telu cultural heritage on sasak tribe“. International journal of linguistics, literature and culture 5, Nr. 3 (01.05.2019): 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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Suryawan, I. Ngurah. „Lahirnya Zaman Bahagia: Transformasi Teologi Pribumi di Tanah Papua“. JSW: Jurnal Sosiologi Walisongo 1, Nr. 1 (07.11.2017): 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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Salamah-Qudsi, Arin. „Crossing the Desert: Siyāḥa and Safar as Key Concepts in Early Sufi Literature and Life“. Journal of Sufi Studies 2, Nr. 2 (2013): 129–47. http://dx.doi.org/10.1163/22105956-12341252.
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Abstract This article aims to introduce some inquiries concerning travel as a customary mode of ascetic life among early Sufis in the period between the third/ninth and sixth/twelfth centuries. Two prominent concepts are involved in this discussion: siyāḥa and safar. While safar was a general term that refers to a wide spectrum of traditions and customs included in the medieval Islamic culture of travel, the term siyāḥa indicated the custom of roving in solitude without provisions undertaken by some early ascetics and Sufis. The use of both terms over the course of the period under discussion was subjected to different shifts and developments in Sufi spheres. Critical censure against the early custom of siyāḥa was made essentially out of fear of ignoring the communal religious duties of Islam. Although siyāḥa seems to have been adopted by early ascetics, it was gradually replaced by Sufi authors and theoreticians with the term safar instead. After the fifth/eleventh century, the process of the “stabilization” of Sufi activities in particular spaces contributed to change the early Sufi principle in which spiritual progress was combined with, or even conditioned upon, spatial and physical mobility. However, individual cases in which the early ideal of siyāḥa was preserved should not be neglected.
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Kindrachuk, Nadia. „Religious activity and expression of national identity of Ukrainians during the introduction of the new Soviet ritual: 1960’s–1970’s“. Nowa Polityka Wschodnia 38, Nr. 3 (30.09.2023): 286–302. http://dx.doi.org/10.15804/npw20233813.
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The party ideologues of the Soviet totalitarian state artificially developed and actively introduced into the life of the titular nation of the Ukrainian SSR a new Soviet ritualism, the main goal of which was to raise from every Ukrainian a Russified citizen of the Soviet type without national identity and religious beliefs, with a Russian consciousness, mentality and language. The article proves that the ancient church and religious traditions and customs of the Ukrainian people continued to be a part of the everyday culture of Ukrainians. The religious activity of representatives of the Ukrainian ethnic group was especially observed during the celebration of Christmas, Epiphany, Easter and other church holidays. And although the number of adherents of religious rites in the republic was different – from less in the East to more in the West, Christian values, despite atheism, continued to be the basis of the spiritual life of the absolute majority of Ukrainians.