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1
Resani, Shahjahan. „براہوئی خلقی شاعری ٹی روایت آتاراجی درشانی“. Al-Burz 11, Nr. 1 (25.12.2019): 51–65. http://dx.doi.org/10.54781/abz.v11i1.45.
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This research paper argued, that the four fathers spared the fundamental knowledge according to their wisdom. The experiences of their daily routine became customs. Those customs made traditions and the tradition leaded the civilization. Objectives of this paper is to disclose the social and psychological characteristics in folklore. This custom originated from the different traditions like, seasonal traveling especially nomadic life opens the customs in shape of folklore, secondly this paper shows the hidden life history and nomadism story of our ancient. Moreover, the saying and proverbs dispenses the wisdom and exercise of daily life. A quantitative approach of research conducted this study. the descriptive methods or research has been adopted to final this study
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Iskandarova, Sh M., und G. A. Isomova. „COLORFUL NATIONAL AND CULTURAL UNITS IN POETRY TEXTS“. Frontline Social Sciences and History Journal 02, Nr. 04 (01.04.2022): 60–65. http://dx.doi.org/10.37547/social-fsshj-02-04-05.
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Grinko, S. D. „Implementing of customs for regulation of family and legal relations“. Uzhhorod National University Herald. Series: Law, Nr. 65 (25.10.2021): 102–6. http://dx.doi.org/10.24144/2307-3322.2021.65.18.
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The paper is dedicated to issues on influence of legal customs on the regulation of family law relations. There is stressed, that the customs are one of the significant tools of Family Law. Actually, a custom as a source of Family Law plays a subsidiary role in relation to Family Legislation. In Ukraine, significance of a legal custom as a source of law is due to the peculiarities of legal life and legal awareness of Ukrainian society that are determined by combination of some sides of spiritual culture. Historical essay on customs regulation of engagement demonstrates expanded implementing of customs and its potential impact on social relations. However, implementing of customs for regulation of family and legal relations is a natural attribute of national legal awareness, basis of forming of which is hidden in historical layers of culture and memory of the people. There is suggested to supplement the provisions of Art. 11 of Family Code of Ukraine with the link to the ability to use not only “local custom, and custom of national minority, members of which one of the sides or both sides are”, but “national (folk) customs”. Particular perspective orders for future research of implementing of customs as a source of family Law of Ukraine are indicated. Particularly, the issues of forming of current customs as regulators of family and legal relations, the ratio of legal customs as manifestations of “official” law and customs as “non-normative rules” (national customs, customs of national minorities, local customs) and the prevalence in court practice of customs or the use of references to their content to assess various circumstances of the case (for example, the use of customs and their observance in the context of assessing proper upbringing or misconduct in marriage) are indicated.
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Sinambela, Sunggulan, Joko Prasetyo und Yuly Peristiowati. „Analysis of Factors Influencing Premarital Sexual Behavior in Adolescents Reviewed from Transcultural“. Indonesian Journal of Global Health Research 6, Nr. 1 (06.03.2024): 501–6. http://dx.doi.org/10.37287/ijghr.v6i1.2912.
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Sex pre-marriage among teenagers is Already at alarming levels in cities in Indonesia. Contributing factors _ behavior sex pre-wedding which is factor knowledge, support of social and family, religiosity, technology, and values culture. Sex pre-wedding happens in various ways ethnicity, religion, and culture. Toba Batak is a philosophical tribe _ obedient to norms laws and custom customs. Or customs that are based/supported by the customs and teachings of the Christian religion in his teachings forbid adulterous activities. Objective of study This For know related factors _ with behavior sex pre-marriage among teenagers at SMA N Toba Regency. Method: The method study uses cross cross-sectional method and sample in the study which is 152 teenagers. Data collection using a questionnaire and data tested with Chi-Square (α<0.05). Research results show that No there is the relationship between value culture and style of life (p=.528), support family and social (p=.976), religiosityand philosophy (.358) technology (p=.002), knowledge (.464), and attitude (.629).
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Gianfortoni, Emily Wells. „Marriage Customs in Lar: The Role of Women's Networks in Tradition and Change“. Iran and the Caucasus 13, Nr. 2 (2009): 285–97. http://dx.doi.org/10.1163/157338410x12625876281181.
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AbstractOne reason many traditional Lari customs celebrating life cycle events, such as births, marriages, and pilgrimages were preserved well into the 1970s is that women, particularly the older women, have been the keepers of this knowledge. They maintained the practice of these customs and passed on the knowledge to their daughters and younger members of their social networks. This paper examines Lari marriage practices in the 1970s and contrasts them with earlier customs as reported by older women. It discusses also the role of social networks in maintaining, changing, and passing on marriage customs.
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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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Biryukov, Sergey, und Alexander Evstratov. „Types and Influence of Customs in Modern Russian Legal System“. Herald of Omsk University. Series: Law 17, Nr. 3 (19.10.2020): 17–25. http://dx.doi.org/10.24147/1990-5173.2020.17(3).17-25.
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Introduction. The significance of this work is due to the widespread existence of customs as regulators
of public life, which play an important role in determining the rules of conduct in people's relationships with
each other, as well as the presence of conflicts between the provisions of legal acts and the established order
reflected in customs. Purpose. The purpose is to present and describe some customs that exist in modern
Russian realities, to illustrate them with examples, and analyze their correlation with current legislation.
Methodology. The authors used formal-legal method, formal-logical method, system approach, analysis,
synthesis, comparative method. Results. This article presents some classifications of customs recognized in
legal science. The most relevant types of customs for the Russian legal system are considered, and examples
are given that demonstrate their regulatory nature. It is studied that along with national customs, which are
traditionally given significant importance, there are also other, not less important customs, such as professional
ones. Various opinions of scientists whose works are directly related to the topic of this article are presented,
studied and compared. Conclusion. On the basis of analyzed in this article jurisprudence, legal acts and
opinions of expert the following conclusions were made: firstly, we cannot deny the significant role of customs
as regulators of human behavior, which is especially important for those regions where customs, not the laws
was the key (the only) regulator of social life, and secondly, it is noted that the habit, which is practiced may
even be contrary to the legislation, but, nevertheless, to continue to operate and apply. Finally, we described
the custom as one of the elements that "allow us to find a fair solution", which in the future may allow to
continue studying the custom and the possibilities of its application in today's constantly changing world.
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Maliuha, L. Yu. „PROBLEMS AND IMPROVEMENT AREAS OF LEGAL REGULATION OF CUSTOMS AUTHORITIES EMPLOYEES’ SOCIAL PROTECTION IN UKRAINE“. Actual problems of native jurisprudence 4, Nr. 4 (Juni 2021): 45–49. http://dx.doi.org/10.15421/392178.
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The article focuses on identifying the needs and opportunities for improving the legal regulation of social protection of customs authorities employees in Ukraine. The paper highlights that today the legal regulation of social protection of customs employees is characterized by a number of problems, including the lack of appropriate inclusive approaches to personnel policy in the customs authorities, which causes risks for employees with disabilities, pregnant employees, etc.; formal and fragmentary delineation of certain measures of customs employees’ social protection in the Customs Code of Ukraine. Unresolved issues of the legal regulation of customs employees’ social protection create additional socio-legal risks for the level of social security of customs personnel, and demotivate the employees, which is an additional factor for the personnel crisis in the public service system. To solve these problems, the author proposes to create and approve the Conception of ensuring the standards for decent work and social security of customs officials for the period up to 2030, which will help to implement an inclusive approach to personnel policy in this government agency by means of ensuring gender equality among employees; creating a healthy psychological climate in the customs authorities; creating conditions for the integration of persons with disabilities and young able-bodied citizens without work experience into the working life by giving them the opportunity to work in the customs authorities. It is also proposed to make a number of amendments to the Customs Code of Ukraine, in particular, to improve the legal regulation of housing for customs officials, medical care and health care of customs officials and their families, including the regulation of funeral assistance for customs officials. The conclusions summarize the results of the research and emphasize the need for further analysis of the legal regulation of customs employees’ social protection in Ukraine.
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MOHAN, DIPANKAR. „A Study On The Social Life Of The Ahom Priestly Class“. Restaurant Business 118, Nr. 10 (25.10.2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.
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The Ahoms were originally a group of Tai Shans. They brought a distinct culture to Assam peculiar to the Tai culture. Although the Ahoms had their own religious customs and rituals but they did not impose their religion to other tribes and distinctly amalgamated with the culture of the local people. In the time being the Ahoms accepted Hinduism and with the advent of the neo-vaisnavism they almost lost their culture. However the Mohan Deodhai and the Bailungs, the three priestly clans of the Ahoms did not accept Hinduism and maintained their own culture and habits to a great extent. The Ahoms possesses a distinct character regarding the social life. The Ahom priestly classes who were neglected for their denial of acceptance of Hinduism in later part of the Ahom rule, became secluded from the other part of the society. The Mohan, Deodhais and the Bailungs maintained their traditional beliefs and customs in the long period of the Ahom rule and they are still preserving their tradition. So, it is necessary to look at the condition of the Ahom priestly class that how and what extent they could maintain their own culture.
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R, Singaraja. „Social Vision in Tamil Folklore“. International Research Journal of Tamil 4, SPL 2 (28.02.2022): 236–41. http://dx.doi.org/10.34256/irjt22s237.
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Folklore reflects biological facts and social customs. Lullabies reveal that childbearing is essential for a husband and wife. If it rains when the rainy sprouting festival and the horse-drawing ceremony are held, not only the plowman of God's grace will be happy that the world has got a pleasant life. It can be seen that the folk cults which were humble originated with causal things. Folk literature refers to the civilization, culture, customs, beliefs and cults of a tribe. Folk songs, stories and proverbs cannot be considered to have originated to please others. It can be seen as an expression of people's feelings of happiness and suffering. Folk literary research has grown into a major field today. In lullabies, the mother's consciousness is abundant. Childbirth is very important in domestic life in society. The man who worshipped nature later created an appearance and worshipped the deity in the mountains, trees and water bodies. The people of the country can see that they worship the gods and their ancestors who protect the town. Folklore can see that birth, marriage and death have rituals and beliefs.
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Grekov, Ivan, Petr Afonin und Valentina Dianova. „Digital transformation of customs services and customs control for goods ordered by individuals through global trading platforms and sent in international mail“. Russian Journal of Management 8, Nr. 1 (22.05.2020): 101–5. http://dx.doi.org/10.29039/2409-6024-2020-8-1-101-105.
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The article focuses on the process of introducing new-generation digital technologies in the field of economy and social life.
On the basis of new digital technologies already used in the world, the author created a model for improving customs services and customs control.
Using this model in practice will have an impact on preventing cases of violation of customs legislation, as well as increasing the revenue of customs payments to the state budget.
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Zhetpysbaev, S. K. „Traditions and Customs of the Kazakh People: Place and Role in the Modernization of Society“. Vestnik NSU. Series: History and Philology 22, Nr. 8 (28.11.2023): 9–19. http://dx.doi.org/10.25205/1818-7919-2023-22-8-9-19.
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The article analyzes the nature and essence of traditions and customs and their place and role in the modern everyday life of Kazakh people. Based on the outcomes of previous studies of Kazakh history, philosophy, and sociology and on the examination of the national cultural policy, especially the preservation of national culture and the revival of forgotten traditions and customs, it highlights main challenges related to the education in the field of progressive cultural traditions, reveals, reasons of why some of the cultural practices and norms stay alive when others disappearing. The study goal is to show the role of the traditions and customs of the Kazakh people in the revival process of the national culture during the period of social modernization. The article considers traditions and customs as an integral sociocultural dimension of human activity and communication, creating the basis for the entire diversity of cognitive experience. Based on the already published and widely known materials on nomadic and Turkic cultures, traditions, and customs, the author examines connections between historical traditions of the steppe life, their representation in the modern everyday life of the Khazakh people, and their future as a part of the national culture of independent Kazakhstan. For instance, hospitality is a foundational element of both the rites of the nomadic people of the Kazakh steppe and the cultural norms of the contemporary population of Kazakhstan. The article concludes by arguing that customs and traditions are a social mechanism that transfers social values from generation to generation and underlies the basis of national unity and cultural identity of the Kazakh people. Thus, the national culture, containing many traditions, customs, rituals, rituals, is the life-giving environment that can and should serve as a source of national revival for any state, and especially for Kazakhstan. Culture is able to accumulate knowledge and information about the world and pass it on from generation to generation. At the same time, it acts as the social and intellectual memory of a particular nation and humanity in general. Therefore, the purpose of the author during the period of modernization of society is to show the spiritual revival of the national culture of the Kazakh people as an integral part of the world cultural process.
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Linke, Uli. „Folklore, Anthropology, and the Government of Social Life“. Comparative Studies in Society and History 32, Nr. 1 (Januar 1990): 117–48. http://dx.doi.org/10.1017/s0010417500016352.
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Despite the enormous diversity of research within the anthropological tradition, a common unifying theme has been the “reach into otherness” (Burridge 1973:6), the venture of discovering humanity through the exploration of other cultures. From the inception of anthropology as a distinct domain of knowledge, this ethnographic curiosity has been staged within a comparative frame of reference (Hymes 1974). Early inquiries into different customs and social forms were based on the writings of European travelers, whose observations about people in distant lands provided the narrative material for constructing a plausible vision of their own world. Initially, insights into the workings of society remained implicit, hidden beneath the projected images of “otherness.” By the second half of the eighteenth century, these encounters with the unfamiliar through travel and commerce had begun to generate a conscious desire for societal self-knowledge among Europeans. The haphazard collection of ethnographic information was gradually transformed into a reflective methodology.
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Ardiansyah, Ogie, und Masrokhin Masrokhin. „The Tradition of Tepuk Tepung Tawar in Malay Weddings from the Perspective of Islamic Law: A Case Study at Tanjungpinang, Riau Islands“. El-Usrah: Jurnal Hukum Keluarga 6, Nr. 2 (30.12.2023): 399. http://dx.doi.org/10.22373/ujhk.v6i2.5391.
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Tepuk Tepung Tawar is a ritual in the Malay wedding ceremony, especially in Kampung Melayu of Kota Tanjungpinang Subdistrict. This tradition is also carried out for children who have completed their Qur’an recitation, with prayers for their safety, well-being, and protection from hardship in life. This present study used a sociological method, in which data were analyzed by using the theory of ‘urf (social custom) in Islamic law. Data were collected by means of interview and document study. This study revealed that historically, the tepung tawarceremony for newlyweds would be carried out alternately for each, considering that they have not yet had mahar batih (not yet consummated), while the tepung tawar ceremony for both would be carried out for longtime married couples. The Malay people are very strong in observing their customs and traditions; even giving rise to the Malay proverb “biar mati anak dari pada mati adat”, better for a child to die than for a custom to die. This proverb illustrates how deeply the Malay people are in upholding the customs and traditions of their ancestors. Theoretically, there is also harmony between Islamic law and ‘urf or social custom in Malay weddings.
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Wang, Ruijing. „Good Baby, Good Life“. European Journal of East Asian Studies 20, Nr. 1 (07.05.2021): 107–37. http://dx.doi.org/10.1163/15700615-20211017.
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Abstract This article explores the question of ‘a good life’ through a daily-life perspective. It focuses on a case regarding the abolition of infanticide, through which the relations and interactions between the socialist state and ethnic minorities of southwest China are examined. By elaborating how an Akha custom (infanticide) that guarantees communal goodness/purity was abolished, the research reveals three competing or collaborating notions of ‘good life’, where the Akha’s cosmological ‘good life’ is partly reformed to obey state law and to meet its members’ personal desires. This is an unusual case in that the ethnic cultural authorities from a small, politically marginalised, frontier-dwelling and egalitarian group in southwest China do not ‘resist’ or ‘collaborate with’ the state in the expected way. Instead, they draw on state power to oppose their own customs. With such a unique case, the research helps to diversify our understandings of state–society relations in southwest China.
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Umarov, I. „Customs and Traditions of Uzbek-Kataghans“. Bulletin of Science and Practice, Nr. 10 (15.10.2023): 335–40. http://dx.doi.org/10.33619/2414-2948/95/38.
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The Katagans are a large Uzbek clan that lived mainly in the southern regions of modern Uzbekistan and Tajikistan, as well as in the northeastern regions of Afghanistan. The traditions and rituals of the Katagans were formed over many centuries and covered all aspects of social life. Many of the rituals they have are not found in other regions and are of great scientific interest. This article highlights the customs and rituals of the Uzbek Katagans of the late XIX - early XX centuries.
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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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Paz, Carmen Laura. „Cambios y permanencias en la identidad de los Wayuu (Venezuela 1830-1850).“ Estudios Latinoamericanos 22 (31.12.2002): 171–87. http://dx.doi.org/10.36447/estudios2002.v22.art11.
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Short fragment (description):
Since the early times Wayuu Indians incorporated into their way of life new cultural elements that allowed them to recreate the influences of other social groups. Meanwhile they preserved values and customs that reinforced their identity such as language, laws, Cosmo vision, customs, and territory.This study allows us to identify various factors that contributed to the survival and vitality of this social group such as social organization, economic diversity, legal legitimization and connection to land.
Short fragment adapted and translated by Michal Gilewski
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Asifa Izzatullah und Dr.Sumaira Ejaz. „Cultural Depiction Of China By Pakistani Travelogue Writers“. Dareecha-e-Tahqeeq 3, Nr. 3 (16.01.2023): 142–58. http://dx.doi.org/10.58760/dareechaetahqeeq.v3i3.58.
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Travelogue is one of the most popular genre of Urdu Literature in which reality is kept in focus instead of imaginative or hypothetical aspects of life. The foremost condition of writing a travelogue is to travel to some city, country, or continent and to observe the culture and customs, living conditions, habits, norms, values, and traditions of the people of that particular area. A travelogue provides political, social, cultural, educational, and historical information. History is an important feature in travelogue and it is given a lot of importance to perceive the traditions and customs of a social group. Travelogues not only safeguard the customs of any particular group or age but they are the means through which these customs are transferred from one generation to another. Pakistani travelogue authors who focus on the illustration of tradition and custom-based travelogue are more successful and effective than any other writers. Every author presented cultural aspects of other countries by focusing on their racial, lingual, and historical features. These travelogues not only fulfill the demand of the present age but also highlight the critical point of view. China is believed to be one of the biggest cultural countries whose historical evidence resembles the age Before Christ. The world's largest population is present in China and which is approximately 1.40 billion. This article will delineate the cultural and traditional aspects of China, provide a critical view of China’s customs and provide a comparison of culture and tradition between China and Pakistan.
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Siregar, Dapot, und Yurulina Gulo. „Eksistensi Parmalim Mempertahankan Adat dan Budaya Batak Toba di Era Modern“. Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 6, Nr. 1 (29.04.2020): 41. http://dx.doi.org/10.24114/antro.v6i1.16632.
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This paper aims to describe and critically analyze the existence of Parmalim in an effort to maintain Toba Batak customs and culture in the modern era. The problem is focused on the rites of worship and social life of Parmalim in Laguboti and Hutatinggi. The extent to which the Malim religion uses the customs and culture of the Toba Batak in every rite and social life every day as an effort to maintain the customs and culture of the Toba Batak in the modern era. To approach this problem, researchers depart from the reference to the theory of modernity, where in modernity emphasizes rational, which is irrational will be abandoned. In addition, researchers will also approach through the theory of the function of religion, in which in the theory of the function of religion that religion still functions if it is able to provide explanation, spiritual comfort and to bind existing social cohesion. The research method was conducted by the writer through in-depth interviews with several community leaders covering the regions of Laguboti and Hutatinggi and also literature studies.
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Mirabdullayeva, Zulfiya Olimjonovna, und Egasheva Marjona. „Analysis of Legends in Translations“. European Journal of Higher Education and Academic Advancement 1, Nr. 1 (07.06.2023): 238–41. http://dx.doi.org/10.61796/ejheaa.v1i1.187.
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In this article, one of the oldest genres of Uzbek folk art in translations, it narrates events and incidents related to social life on the basis of fictional fiction. Because it was created in the process of people's desire to know and understand natural phenomena and social events. That is why the legend provides concise information about social life, people's outlook, customs and historical events.
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Lomako, O. М. „Genealogy and Social Memory: a Methodological Analysis“. Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 12, Nr. 3 (2012): 24–27. http://dx.doi.org/10.18500/1819-7671-2012-12-3-24-27.
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The article is devoted to the philosophical analysis of the social memory with the comparative historical method of genealogy, which allows to consider a person in its entirety with the world, that means in the unity of the cultural and social links between generations. The possibility of using a philosophical genealogy method to the phenomenon of the social memory is revealed through the categorical comparison of the source of social life and customs.
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Klym, Andrii-Vitalii. „Customs Policy of Ukraine in the Context of Modern Social Challenges“. Democratic governance 29, Nr. 1 (31.08.2022): 128–40. http://dx.doi.org/10.23939/dg2022.01.128.
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Formulation of the problem. At the present stage of development of the Ukrainian state there is a difficult economic situation caused by the pandemic and Russia’s military invasion into Ukraine. Undoubtedly, this affects all spheres of life of Ukrainian society, including the implementation of the customs policy. This provides grounds for the discussion about the objective need to pay more attention to the development and improvement of customs policy, implemented in Ukraine. The key role is given to the state, called to regulate these processes. An effective customs policy must respond flexibly to external threats and counteract quickly all the possible negative consequences of such threats towards strengthening economic interests of the state and maximizing compliance with international rules and requirements in the national customs system. The customs policy is designed to regulate foreign trade and protect of domestic producers, ensure realization of national interests in the field of stimulating the development and restructuring of the national economy. Analysis of recent research and publications. A significant number of scholars study the peculiarities of customs policy implementation and consider this multifaceted phenomenon from different points of view. In particular, it is worth mentioning such scientists as M. Bilukha, O. Hodovanets, T.Yefymenko, I. Kveliashvili, O. Kolomoiets, Martyniuk, O. Mosiakina, V. Pashko, V.Khomutynnik, and others. Their works are devo- ted to the general issues of implementation of the customs policy in Ukraine, the role of cus- toms in the system of state bodies, management of customs activities and customs control. Distinguishing previously unsolved parts of the overall problem. Dynamic changes taking place in Ukrainian society today, in particular, hostilities in Ukraine, determine the need for a deep and unified understanding of the implementation of customs policy in the context of modern challenges, which necessitates further research in this field. Presentation of the main material of the study. The system of customs authorities is designed to implement customs policy in the country on the basis of the principles of territorial organization, foreign economic activity and international cooperation defined in the Constitution. The main legislative act regulating legal relations in the country and, in particular, in the field of customs policy, is the Constitution of Ukraine. A brief overview of the peculiarities of functioning of the customs authorities of developed countries shows their universality and management of tasks far beyond the scope of powers that is inherent in the Ukrainian customs authorities. In other words, customs authorities of Ukraine are characterized by narrow specialization and fulfillment of only those responsibilities that directly belong to the field of customs policy of the state. Foreign experience makes it possible to understand, which direction the Ukrainian state is moving in view of the unification of domestic customs policy. Thus, having chosen the European integration course, Ukraine has embarked on the path of expanding foreign economic ties and deepening cooperation with European countries. Accordingly, the customs policy of Ukraine, based on the legislative and regulatory framework built on European standards and which is designed to regulate legal relations arising between entities when crossing the customs border, gains particular importance. Customs legislation is very dynamic and constantly unified, as the state needs constant integration with the countries of the European Union and deepening relations with them within free economic zones. In particular, emphasis should be placed on Ukraine’s accession to the World Trade Organization. This fact, as well as the European integration aspirations of Ukraine, limit the sovereignty of Ukrainian legislation in the field of customs policy. After all, the World Trade Organization proclaims a course to reducing barriers in trade and exchange of goods and services between the member states, as well as to elimination of non– tariff methods of regulating international economic relations, and the constant reduction of import tariffs. Thus, Ukraine must adjust its legislative and regulatory framework in the field of customs policy to the standards and requirements of the World Trade Organization and the European Union. The following main areas of improvement of customs policy were identified: implementation of international standards and requirements for increasing the level of protection of national interests of the state; simplification of customs procedures to reduce the number of abuse in this area; increasing the efficiency of detection and counteraction to negative phenomena in the field of foreign trade; improving the implementation of foreign economic activities and creating optimal conditions for the participants. Conclusions. Thus, the customs policy in Ukraine has had sufficient regulatory and legislative support in recent decades. At the same time, given Ukraine’s desire to integrate into the European environment, cooperation with the World Trade Organization and other international organizations, it is necessary to increase attention to the regulatory framework of customs relations. Priority of international treaties over domestic Ukrainian legislation indicates the need to unify the legislation of Ukraine and bring it in line with international norms and standards.
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Schorer, C. E. „Two Centuries of Miami Indian Death Customs“. OMEGA - Journal of Death and Dying 20, Nr. 1 (Februar 1990): 75–79. http://dx.doi.org/10.2190/5f74-0tf1-fabx-rv2n.
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A comparison is made of Miami Indian death customs of the eighteenth and nineteenth centuries as described by French explorers ca. 1702 and by C. C. Trowbridge to Michigan Territorial Governer Lewis Cass in 1825. Changes in customs reflect the influence of time, invasion, and tribal identity on a universal observance. Distinguishing features of nineteenth century customs are the ceremonial provision of a surrogate to replace the deceased and protection of the corpse from an inimical medicine man. Similarities and differences between the death customs of the Miamis and other Great Lakes tribes are also noted.
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Cattelan, Valentino. „Between Theory(-ies) and Practice(-s): Legal Devices (Ḥiyal) in Classical Islamic Law“. Arab Law Quarterly 31, Nr. 3 (27.10.2017): 245–75. http://dx.doi.org/10.1163/15730255-31030053.
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Abstract By assuming a disconnection between jurists’ doctrines and the reality of social life, Joseph Schacht interpreted ḥiyal (legal devices) in classical Islamic law as ‘the maximum that custom could concede, and the minimum (that is to say, formal acknowledgment) that the theory had to demand’. Challenging this interpretation, this article argues that ḥiyal were not exclusively the product of commercial customs that were unrelated to the jurists’ ideal law. In actual fact, the diverging contractual theories of the Sunni maḏāhib contributed to the development of diverse ḥiyal practices, whose social acceptance in medieval trade was correspondingly fostered (or rejected) by underlying fiqh doctrines.
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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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Suadnyana, Ida Bagus Putu Eka. „KAJIAN NILAI PENDIDIKAN AGAMA HINDU DALAM KONSEP MANYAMA BRAYA“. Jurnal PASUPATI 5, Nr. 1 (30.12.2018): 48. http://dx.doi.org/10.37428/pspt.v5i1.128.
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The concept of Manyama Braya (Hindu Social Mutual Assistance) was used as a guideline by the people in the custom village of Sukawati because it is one of the existing local wisdom and even developed. The value of local wisdom, Manyama Braya implies an equality and fraternity or social recognition that we are brothers as a social fraternity; therefore the attitude and behavior of ours have to look at others as brothers who should be invited together in joy and sorrow. The concept of Manyama Braya was emphasized in daily life by the people in the custom village of Sukawati. This study was as a background of research of value Religious Hindu Education in the concept of Manyama Braya. The concept of Manyama Braya was important to be applied because the society in the village wanted to get prosperity and harmony in the society life. (2) The concept of Manyama Braya were implemented in a custom activity which were included Dewa Yadnya (Offering to Gods), Manusa Yadnya (Offering to people), Pitra Yadnya (Offering to ancestors) and Bhuta Yadnya (Offering to supernatural) and the concept of Manyama Braya was also implemented in everyday life. (3) The education values contained in the application of the concept of Manyama Braya namely: the value of ethics education was shown when the people always kept ethics in conducting customs activities. The value of harmony education was shown when the people always together kept maintaining harmonious indigenous activities and daily life. And the value of social education, was shown when the people work together in performing traditional custom activities and mutual assistance in everyday life.
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S, Shanmugakani, und Vijayalakshmi A. „Social Principles in the Second Ten Songs of Pathitrupathu“. International Research Journal of Tamil 4, S-18 (08.12.2022): 304–9. http://dx.doi.org/10.34256/irjt224s1840.
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Sangam literature is a very old literature. Through Sangam literature one can get Knowledge about Tamil language, virtuosity, ability to act, welfare of life and inner purity can be known through Sangam literature. The biographies and customs of people's life can be known through the literary songs of Sangam period. Songs of Ettuthogai and Pathupaatu tells us how the kings of Sangam era ruled the country and how they protected the people. In this way, this article examines the social principles of King’s in the second ten songs of Pathitrupathu, which is one of the texts among the eight text of Ettuthogai.
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V, Chitra. „Folk Medicine and Practical Life“. International Research Journal of Tamil 4, S-12 (20.09.2022): 44–47. http://dx.doi.org/10.34256/irjt224s127.
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Every human society has its own medical system. It can be called a social institution. Disease and medicine are inseparable in the history of human culture. Folk medicine is the medical method practiced by the local people. These are called "hand remedies," "folk remedies," "grandmother's remedies," "herbal medicine," "home remedies," hereditary remedies, pachilai remedies (Medicament with leaves), naturopathy, etc., The Ayurvedic system of medicine is one of the oldest systems of medicine. Folk medicine was practiced in the Vedic period itself. There has been no extensive study of folk medicine in India. Western anthropologists have written some notes on folk medicine by studying the tribes. This system of medicine is intertwined with the culture, customs, and social structure of the rural population. They also adopt modern systems of medicine according to their beliefs. Folk medicine is widely used by the tribal people.
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Daulay, Ernita, Dwi Widayati, T. Silvana Sinar und Bahagia Tarigan. „The Philosophical Meaning of Mandailing Tribe Customs in Ulu Barumun Sub-District in the Use of Flora and Fauna Lexicon: An Ecolinguistic Study“. International Journal of Religion 5, Nr. 10 (24.07.2024): 4611–19. http://dx.doi.org/10.61707/zjrzec92.
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This research discusses the philosophical meaning of Mandailing tribal customs in Ulu Barumun District in the use of flora and fauna lexicon: an ecolinguistic study. This research focuses on the problem, namely what are the philosophical meanings of customs contained in Ulu Barumun District, Padang Lawas Regency in the use of flora and fauna lexicon: an ecolinguistic study. The purpose of this study is to describe the philosophical meaning of Mandailing tribal customs in Ulu Barumun District, Padang Lawas Regency in the use of flora and fauna lexicon: an ecolinguistic study. The research method used in this research is qualitative with descriptive qualitative research design. The data in this study were collected by conducting direct interviews with 30 informants and direct observation at the research location. The informants chosen in this study are people in Ulu Barumun Subdistrict who have knowledge about customs and understand the use of flora and fauna lexicon in Mandailing tribal customs. There are 25 customs in Ulu Barumun Sub-district in the use of flora and fauna lexicon. The flora and fauna lexicon contained in their customs represents the wealth and values of personal or individual and social life used in daily life. The use of flora and fauna lexicon contained in their customs produces language components that have a very important role in the language system.
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Kostova, Desislava. „Application, Adaptation and Importance of the Innovative Soundpainting Method in Preschool Age“. Vocational Education 24, Nr. 3 (24.06.2021): 227–34. http://dx.doi.org/10.53656/voc22-312pril.
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Using Soundpainting to enhance and reinforce children's knowledge of holidays and custom can become a teacher's perfect weapon. Giving children the basic concepts of the different holidays and customs, and then giving them freedom of improvisation, makes them direct participants in the educational process in a very casual and even fun way for children. Incorporating Soundpainting in pedagogical situations gives the teacher unlimited possibilities to involve children's active participation in the educational process in an intriguing and impressive way. Having fun and learning-by-doing, children will easily remember the changes in nature, time-honoured traditions and customs, more about professions and their importance in the social way of life, about drawing and creativity. The main point here is that each teaching situation can become an unforgettable moment in which each child feels unique, unleash their creativity while experiencing each skill and knowledge through their own prism and rationality.
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Davlatova, Dilshoda Sh. „THE IMPORTANCE OF THE USE OF NATIONAL VALUES AND HUMAN QUALITIES IN THE FORMATION OF THE WORLDVIEW OF PRESCHOOL CHILDREN“. Oriental Journal of Education 03, Nr. 02 (01.03.2023): 1–8. http://dx.doi.org/10.37547/supsci-oje-03-02-01.
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National values are a complex social and spiritual phenomenon, which covers the language, culture, history, customs, traditions, total material and spiritual wealth, all aspects of the economic, socio-political life of the nation.
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Arif, Muhammad Khairan. „ISLAM RAHMATAN LIL ALAMIN FROM SOCIAL AND CULTURAL PERSPECTIVE“. Al-Risalah 12, Nr. 2 (11.06.2021): 169–86. http://dx.doi.org/10.34005/alrisalah.v12i2.1376.
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Rahmatan Lil Alamin's Islamic is a general purpose of Islam (Maqashid Am Li Syariah). All the teachings of Islam boil down to Maslahat, compassion and peace of the world, beings and all human beings. The purpose of this study is to uncover the characteristics and main objectives of Islamic teachings that rahmatan lil alamin in the social and cultural life of modern humans. The method used in this study is the Method of Literature Study and analysis of scientific references related to Islam rahmatan lil alamin in social and cultural perspectives. the result of this kajia is that the implementation of Rahmatan Lil alamin values in social life can be seen in the educational life of schools, communities, places of worship and workplaces and mass media. The implementation of Rahmatan Lilalamin values in budya life, can be seen from the Development of Science, Language, Ideology and Customs.
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Paramita, Fransisca Benedicta Avira Citra. „Changes in culture and matchmaking behavior: online dating on Tinder“. Indonesian Journal of Social Sciences 13, Nr. 1 (15.06.2021): 33. http://dx.doi.org/10.20473/ijss.v13i1.26353.
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Whether humans drive technology or technology capable of moving human life systems is still a debate and a contradiction in the thinking of some humans. Technological progress in Indonesia itself cannot be denied. What is feared is that the diversity of cultures and languages in Indonesia is threatened with extinction. One of the cultures that used to be felt in Indonesia was the culture of finding a mate. In ancient times, searching for a mate used traditional methods or more thick and trusting through elements of the surrounding culture and customs. However, with the development of technology began to erode the custom of finding a mate, which was replaced by technology's role. In this study, researchers focused on how technology replaces the role of culture, customs, and religion in finding someone's mate using social media applications. The theory used is to use determinism technology theory, which tries to prove that technology is starting to replace humans' role. This study took interviews with eight female informants from different ethnicities, religions, and ages. This study indicates that human trust in technology is now greater than the culture or customs that are still held firmly by the Indonesian people.
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Amirkhanova, Aida K., und Aminat A. Bayramkulova. „WEDDING GIFT EXCHANGE AMONG THE PEOPLES OF DAGESTAN: TRADITIONS AND INNOVATIONS“. History, Archeology and Ethnography of the Caucasus 15, Nr. 4 (06.01.2020): 783–99. http://dx.doi.org/10.32653/ch154783-799.
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The purpose of this article is to show the state of modern exchange relations in the wedding ceremonies of the peoples of Dagestan and to trace the variants of their transformation at different stages of the wedding. Ceremonies of wedding gift exchange of Dagestanis today have similar features with traditional customs and ceremonies. However, over time, under the influence of ethno-cultural and other processes, modern exchange relations within wedding customs have undergone certain transformations, adapting to the modern way of life of the people. It is known that exchange relations are the most archaic tradition of social life of any nation, originating in ancient times. It is believed that the traditions of gift exchange were created to preserve existing or create new kinship and social relations within or between communities. However, in recent years, its main functions are increasingly becoming a thirst for profit, i.e., gift exchange acquires utilitarian functions. Many of the symbolic wedding gifts of the past have now been replaced by money, and their value is increasing every year. Since the post-Soviet period, the expressed interest and return of the peoples of Dagestan to their traditional customs and rituals (including wedding) can be traced. However, the moral and ethical side of these customs remained in the past. To solve these problems and facilitate the wedding (reduce costs) and all its stages, it is necessary to introduce into modern rites of wedding gift exchange reasonable ethical standards to regulate these rituals. It is necessary to rethink the current traditional customs of gift exchange, bringing material and moral damage to the family, to choose and preserve the most important of them, corresponding to the modern way of life of Dagestanis, discarding unnecessary and irrelevant rituals.
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Levchenko, Natalia V., und Anastasia V. Rogovaya. „FEATURES OF CINEMATOGRAPHY IN RUSSIAN REGIONS: CONSTRUCTION OF SOCIAL MEANINGS“. Articult, Nr. 4 (Dezember 2023): 72–86. http://dx.doi.org/10.28995/2227-6165-2023-4-72-86.
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The article analyzes the phenomenon of regional cinema in Russia. It analyzes the main theoretical and methodological approaches in the study of film art, as well as interpretations of the concepts of “images”, “meanings” and “constructs” contained in contemporary regional films. It is noted that the positioning of the region in the sociocultural space is conditioned by the emergence of such a form of representation as cinema. It is shown that regional cinema represents a variety of local value constructs that are capable of self-reflection and active transformation of social reality. Symbolic constructs displayed in films can be perceived as unifying (images of historical events and figures, hard provincial life in the regions) and distinctive (customs, myths, rituals, church). The analysis of film content showed that modern regional cinema combines cultural and ethnic diversity, i.e. preservation of ethnic traditions and customs, Soviet values such as mutual aid and responsibility, and local specifics – the role of family, relationships and love for the small homeland.
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Laužikas, Rimvydas. „Consumption of Drinks as Representation of Community in the Culture of Nobility of the 17th–18th Centuries“. Tautosakos darbai 51 (27.06.2016): 11–31. http://dx.doi.org/10.51554/td.2016.28882.
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Drinks and customs related to their consumption play a special role in the social history (essentially, that of the human community). However, research of the customs of alcohol consumption in Lithuania (along with the history of daily life in general and the culture of the nobility’s daily life in particular) is rather sporadic so far. The article presents a research work in cultural anthropology on the alcohol consumption as means (or prerequisite) of achieving more important aims of religious, social, economic or other kind. Because of the big scope of research and low level of prior investigation, the subject of this article is limited to a single aspect – namely, the custom of drinking from the same glass; to the culture of only one social layer of the Grand Duchy of Lithuania (GDL) – the nobility; and to a distinct period – the 17th–18th centuries. The aim of analysis is revealing sources of this custom, its development and meaning in the social community of the given period.According to the research, the GDL presented a sphere of interaction between the local pre-Christian Lithuanian culture, which had been developing for an incredibly long period – even until the end of the 15th century, and the Western European cultural tradition. The Western European culture, formed in the course of joining together elements of the antique heritage, the Christian worldview and the inculturized “Northern barbarism”, acquired in the 14th–16th century Lithuania one of its essential constituents – namely, the culture of the “Northern barbarism” still alive and functioning. On the other hand, the nobility of the GDL, raised in pre-Christian Lithuanian culture, had no trouble recognizing elements of its local heritage in the Western Christian culture. The local custom of drinking from the same glass characteristic to the higher social layers supposedly stemmed from the drinking horns. Along with Christianity and spread of the wine culture, the local pre-Christian custom of drinking from the same glass should have been abandoned by the nobility, surviving instead solely in the lower social classes. The western custom of drinking from the same glass spread in Lithuania along with Christianity and the wine consumption. However, its influence on the nobility was rather limited. In the 15th–16th centuries, when this custom was still rather widespread in Europe, the Lithuanian nobility was just beginning its acquaintance with the wine culture, while in the 17th–18th centuries, when the wine culture grew popular in Lithuania, the western-like custom of drinking from the same glass had already waned in other European countries. Therefore, the western custom of drinking from the same glass was rather a marginal phenomenon among the Lithuanian nobility, affected by the cultural exchange with the Polish nobility (which grew especially intense following the union of Lublin) and the ideology of Sarmatianism. The custom of drinking from the same glass disappeared in the culture of the Lithuanian nobility at the turn of the 18th–19th century due to the ideas of Enlightenment and the altered notions of healthy lifestyle and hygiene. However, drinking from the same glass, as a distant echo of the ancient customs representing social community was quite popular in the peasant culture as late as the end of the 20th – beginning of the 21st centuries.
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Saadah, Dodoh Siti, Hilda Nur Fadhilah, Neng Rika Susanti, Rinrin Nurjanah, Silna Rahmatika und Ahmad Fuadin. „Pancasila Resilience in Facing the Digitalization Era in the Millennial Generation“. QISTINA: Jurnal Multidisiplin Indonesia 2, Nr. 1 (01.06.2023): 222–28. http://dx.doi.org/10.57235/qistina.v2i1.552.
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Pancasila as the nation's view of life is a form of crystallization of cultural values, social behavior of the people, customs that serve as guidelines in the life of the nation and state. Today, Indonesia faces various challenges in the digital era. The digital era is the point of progress of human civilization, especially in the development of Science and Technology (IPTEK), one of which is marked by the emergence of the existence of social media. Social media certainly makes it easy for its users, through social media we can share information and communicate without being limited by space and time. However, like the two sides of a coin, we cannot deny that social media also has a negative influence, especially on millennials. If we look at the existing reality, of course we realize that this social media causes norms, values, manners, customs which are truly the identity of the Indonesian nation which gradually fade away. Thus, in facing the current rapid flow of digitalization, it is necessary to have Pancasila resilience as a form of maintaining Pancasila values so that they live on in the soul of the Indonesian nation.
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Gong, Nan, und I. I. Fedorov. „Historical evolution of the judicial system of Ancient Russia in the aspect of customary law“. Legal Science in China and Russia, Nr. 4 (16.09.2021): 126–31. http://dx.doi.org/10.17803/2587-9723.2021.4.126-131.
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The formation of the Russian procedural legal system is closely connected with its unique historical evolution. Russian Russian culture According to the Norman theory of the origin of the Russian nation, the Scandinavian culture is the most important source of early Russian culture. During the chaotic period of the tribe at the stage of primitive society, the Norman Varian was invited to Russia to reconcile the tribes of Russia and manage them, and this brought the Germanic custom to regulate the socio-economic and legal relations of various tribes. Since the formation of the ancient state of Russia, the ruling class has constantly strengthened the drafting of new laws and regulations, but customary law still dominates the legal system of the state. At the same time, ordinary norms in the system of customary law as a quasi-legal norm between morality and law have become an integral organic component of social customs and norms at all stages of Russian social development.During the period of Ancient Russia, the common custom of the Slavic people and the Norman Customary Law had a profound impact on the social life of ancient Russia. From the beginning of the 9th to the 17th century, customary law existed as the main legal source for regulating social relations in the late period of the development of Russian primitive society and in the earlier time of feudal society. His coercive force was based on the conviction that was widespread in the social community during this period, that is, "existing customs denote a reasonable basis". With the formation of the East Slavic state, the rulers began to work on drafting new legal norms, but inheritance is still mainly based on customs based on the clan system. As a result, as a rule of conduct recognized and guaranteed by the state, traditional customs gradually acquired a legal nature, and after that, positive law was formed. "Russkaya Pravda" is the most representative legal collection in the early years of the Russian feudal society, "The Truth of Ross", which was compiled according to the customs of the Eastern Slavs, and is the very fi rst positive law of ancient Russia.Before the appearance of formal law, customary law always played a role and coercive force as legislation, but the self-defense and insane methods of revenge obtained from it also caused social unrest. In order to stop personal self-defense and self-arbitrariness, as well as to strengthen ties between different regions, it is necessary to use the power of common law to unite the Principality into a whole. Although the new law does not exclude the original good customary norms, if there are no necessary penalties for violations, it will be destructive for the law. Therefore, it is necessary to give customary law a legal meaning and a compelling force, without changing the existing content of customary law.I must say that the German customs and the traditional customs of the Slavic people are intertwined in the historical codifi cation of Russian procedural law, forming a unique historical path of development of the procedural legal system of ancient Russia. Although national customs were recognized by the state in the form of positive law with the help of " Russian Truth”, and became the norm of justice and social norm on the basis of the guarantee of national coercive force, but this did not change the essence of customary law, but the form of positive law was given to it. As the modernization of the Russian judicial system moves into modern times, generations of legislators and lawyers are focusing on the study of national legal traditions and history, trying to discover the natural laws governing the development of the Russian legal system, and are constantly trying to make progress in the modern and modern process of judicial reform. The harmony of legislation, the borrowing of laws and national customs to a certain extent ensured a reasonable adjustment of national laws and norms of customary law.
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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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Putri, Dewantri. „Pemberian Sanksi terhadap Masyarakat yang Melanggar Adat dalam Perkawinan Studi Nagari Persiapan Sundata Selatan, Kecamatan Lubuk Sikaping Kabupaten Pasaman“. Jurnal Sosiologi Andalas 6, Nr. 1 (01.04.2020): 56–69. http://dx.doi.org/10.25077/jsa.6.1.56-69.2020.
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Abstract : Every human have social life.They also have marriage life with rules and norms. It divided become traditional and law ofrules and norms. Sometime, people break it, so they will get punishment. The research objectives are: 1) Describe the form of sanctions given by traditional leaders to perpetrators of marriage customs violations that are not in accordance with the prevailing manners in NagariPersiapanSundata Selatan; 2) Describe the causes of marriages that do not follow the tradional way of NagariPersiapanSundata Selatan. This research use social control theory from Walter Reckles. Heexplain about two control systems. The first is internal control and the second is external control, in which the inner control is the human mind or conscience and from the outside it can be in the form of family, neighbors, police or authorities. This research usequalitative method with a descriptive type. This researchuse purposive sampling technique and data collection use observation and in-depth interviews. The informants in this study were people who had violated customs in matters of marriage, ninikmamak, and the perpetrators' neighbors. The forms of marital custom violations committed by the community in marriage in the NagariPersiapan of Sundata Selatan, namely: ethnic marriage, “kawinlari” and "tidakmampajalanan". Furthermore, the forms of sanctions given by traditional and community leaders to people who violate the marriage customs in NagariPersiapanSundata Selatan are: a) being expelled from the village; b) as punishment, they givea goat; c) the other punishment, they give chicken singgang; d) apologize to ninik mamak.
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OKOLNYCHA, T. „FEATURES OF SOCIALIZATION AND FORMATION OF MORALITY OF CHILDREN IN RELATIVES OF EASTERN SLAVS“. ТHE SOURCES OF PEDAGOGICAL SKILLS, Nr. 20 (22.11.2017): 193–97. http://dx.doi.org/10.33989/2075-146x.2017.20.209809.
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In the article, on the basis of the analysis of ethnographic research of the 19th –beginning of the 20th centuries, peculiarities of folk pedagogy of the Eastern Slavs, in particular the influence of the family customs on socialization and the formation of children`s morality have been considered. The author focuses on the main functions of the ethnopedagogy of our ancestors: the formation of positive character features of the child, the provision of a happy life to a newborn, the provision of connection and harmony between the child and its family accompanied by special rituals.In the Eastern Slavic society, the process of socialization of a child took place naturally. Education was a part of multilateral social relations. Children were not much prepared for the future adult life, they rather gradually joined it due to the complication of their social role, involvement in various spheres of social activity on weekdays and holidays. The upbringing of children was not separated from the life of adults. The content, forms, methods of education depended on lifestyle, gender and age division of labor, family relations, beliefs of our ancestors, etc.Characteristics of ethnographic materials has allowed the author to conclude that the Eastern Slavs developed an effective system of forms, means, methods of folk education, which ensured the preservation of the custom-ritual culture and contributed to the formation of the ethnic group; one of the central places in Eastern Slavic family customs belongs to those aimed at ensuring the happiness and well-being of the child, the acceptation of a newborn into the family and promoting the creation by a child its own future family. Methods of influence on the morality and socialization of the child were basically based on the principles of contact magic.
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Gorova, Vitalina. „Social Traditions of Entertainment and Communication of Ukrainian Peasants in the SECOND HALF OF THE 20th – early 21th centuries (ON EXPEDITIONARY MATERIALS)“. Ethnic History of European Nations, Nr. 61 (2020): 7–16. http://dx.doi.org/10.17721/2518-1270.2020.61.01.
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Socio-normative life of Ukrainians of the 20th – the beginning of the 21th centuries, that covers aspects of management, self-organization and formation of public institutions, mutual assistance and leisure, regulation of behavior, is a poorly studied topic in ethnological science. During the establishment of the Soviet system, which completely changed the traditional way of life of Ukrainian peasants, a major transformation of the customs of public life took place. Following Ukraine’s independence, modern social normative practices were developing according to the requirements of the new legislation. As the result, nowadays there is a considerable urgency to investigate the specifics and changes that have taken place in public life in the Ukrainian villages in the second half of the 20th – early 21th centuries. In the new socio-economic and national-religious contexts, despite the changes in industrial relations and socio-professional composition of the rural population, the system of traditional social life in Ukraine was able to maintain positive and well-considered skills of social coexistence, forms of daily and festive leisure, as well as the moral and ethical standards of people’s coexistence. The article on the materials of expeditions to Chernivtsi, Ternopil, Zakarpattya, Odessa, Kharkiv regions analyzes the preservation and peculiarities of transformation of traditional social forms of leisure and communication of peasants during the second half of the 20th – early 21th centuries. The types and places of daily (customs of «calling for freshness», «going for liver», mutual assistance, evening meetings) and festive (during the temple holiday, mutual guests, youth entertainment, celebration of the village holiday) leisure of the village community are revealed. Most of the information was recorded on evening meetings. They are a socio-everyday entity that organically combines entertainment and work elements. Usually, the main guideline for their conducting was hand work (spinning, embroidery, sewing), accompanied by songs and entertainment. The made records give a certain idea of the contemporary collective customs and traditions of Ukrainians in rural areas, especially of interpersonal relations in the Ukrainian peasant environment of today. The common belief among the respondents is that some changes in people’s behavior are manifested by a decrease in interest in communication than before (reciprocal guest-houses between the villagers have become a rarity – they only gather on holidays). Today, the customs of collective mutual assistance (in case of distress or distress in one of the villagers) are still preserved among the rural population.
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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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Rasyid, Ramli, Leni Apriani, Aji Muh. Febriansyah, Fridaytri Reski, Agung Saputra und Tifatul Mufti Basri. „Educational Perspectives: Knitting Togetherness and Influencing the Mindset of Social Society“. Advances In Social Humanities Research 2, Nr. 4 (17.04.2024): 552–58. http://dx.doi.org/10.46799/adv.v2i4.219.
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This research discusses an educational perspective that focuses on togetherness and the influence of society's mindset. There is an increasingly rapid development of the times with all forms of global change that are increasingly widespread and felt in all aspects of life. This study reveals that Indonesia has many different cultures, including likes, races, customs, and certain religions. This requires something to be made into a guideline so that divisions do not occur due to these differences.
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Coweii, Daniel David. „Funerals, Family, and Forefathers: A View of Italian-American Funeral Practices“. OMEGA - Journal of Death and Dying 16, Nr. 1 (Februar 1986): 69–85. http://dx.doi.org/10.2190/ryld-33xc-t9gp-9ju7.
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Italian-American funeral practices have received little attention in the literature. This study deals with this gap by tracing the evolution of funeral practices from the Old World, preimmigrant culture of the southern Italian to the contemporary New World funeral practices of Italian-Americans reflective of the so-called American way of death. The article is structured around the thesis that the author's own family experience of the ritualistic observance of death had its roots in Old World customs and traditions, was subsequently modified by American social patterns, secularism, industrialization, and funeral customs, and was further shaped by particular psychosocial family dynamics. The concluding section compares the author's personal experience of Roman Catholic home funerals with the larger societal practices described.
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Asti Widiastuti, Farina Trias Alwasi, Dinie Anggraeni Dewi und Rizky Saeful Hayat. „Literasi Budaya Dan Kewargaan Sebagai Upaya Mempertahankan Kebudayaan Di Tengah Kemajemukan Masyarakat Indonesia“. Semantik : Jurnal Riset Ilmu Pendidikan, Bahasa dan Budaya 2, Nr. 1 (27.12.2023): 83–90. http://dx.doi.org/10.61132/semantik.v2i1.192.
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Indonesia is a country with a diverse society, namely having various ethnic groups, languages, customs, customs, beliefs and social layers. With this diversity, Indonesia is rich in culture, but currently culture in Indonesia is starting to fade due to the lack of insight and understanding of the people around the culture. Lack of cultural literacy and citizenship is one of the reasons why national culture is gradually disappearing in social life. Thus, through cultural and civic literacy, people are expected to have knowledge about history, contributions and perspectives about culture as well as be able to apply it and understand and have a positive attitude towards Indonesian culture as a national identity amidst the diversity of Indonesian society.
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Selvia, Lena, und Sunarso Sunarso. „Interaksi sosial antara Suku Dayak dan Suku Banjar di Kalimantan“. Jurnal Antropologi: Isu-Isu Sosial Budaya 22, Nr. 2 (13.12.2020): 208. http://dx.doi.org/10.25077/jantro.v22.n2.p208-216.2020.
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Indonesia has a geographically vast area which results various daily ways of life and living habits that shapes culture and custom diversity. Indonesia consists of thousands of developing customs and tribes. The diversity of local customs and cultures in society contributes to social interaction among one tribe to another. The purpose of this study is to describe the cultural diversity found in the Dayak and Banjar tribes of Borneo. Each tribe has a unique culture with its own distinct as an identity to keep its existence, such as the cultural diversity of Dayak and Banjar tribes in Borneo that can affect relationships between the two tribes. The article used literary methods by collecting relevant reference sources from books, journals, researches, and other resources. The results show that diversity can cause conflict, even though conflict have occurred, it does not mean that the Dayak and Banjar tribes are intolerant. Each tribe has a strong culture and mutual cooperation to protect unity. They live on the same island with mutual respect and they respect cultural diversity. The interaction between the Dayak and Banjar tribes that appreciate each other's customs and cultures preserve the culture itself. The customs and cultures that developed in the Dayak and Banjar tribes serve as a source of harmony, with an understanding that they came from the same ancestors, and the awareness that they have a brotherly relationship contributes to values of trust, tolerance, and mutual cooperation between the tribes.
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Wennemers, Sander, und Hilde Bras. „Surviving in Overijssel. An Analysis of Life Expectancy, 1812–1912.“ Historical Life Course Studies 10 (31.03.2021): 156–61. http://dx.doi.org/10.51964/hlcs9586.
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The rise in life expectancy is one of the main processes of social change in the 19th century. In the Netherlands, regional differences in life expectancy, and their development, were huge. Therefore, studies on average life expectancy or studies, which examine the whole of the Netherlands do not fully capture the differential determinants of this process. This study focuses on social, economic, and geographic differences in life expectancy in 19th-century Overijssel using the Historical Sample of the Netherlands (HSN). Exploiting Cox regression, the influence of several factors on life expectancy are investigated. The article shows that birth cohort, urbanisation, and gender had an important relation with life expectancy in 19th-century Overijssel, while industrialisation, religion, and inheritance customs were not associated with age at death.
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Mahdi, Muntazar, Muhammad Mumtaz Ali Khan und Shabana Rasool. „Orthodoxy and Customs the Basic Sources of Sadism: A Psychoanalysis of the Caretaker“. Arts and Social Sciences 1, Nr. 1 (30.12.2020): 24–30. http://dx.doi.org/10.34154/2020-assj-0202-24-32/euraass.
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In contemporary world, humans in social context recurrently ascend against the deliberate and inadvertent occurrences as they fall debilitated intellectually and experience the antagonistic effects of social issues. The current research paper tries to bring up the purposes for sadism issue with exceptional reference to social part of people's life, thinking about society and specialists as main thrusts behind pretty much every dejection by means of putting on Freud’s psychoanalytic assumption about mental issues (yet through a minute unorthodoxy) on an emotional character made from Pinter’s imagination in “The Caretaker”. This descriptive study highlights the core area of human life with respect to sadism and orthodoxy from the content of the play. The content has been undertaken to investigate, decipher and evaluate with reference to Freudian viewpoint in order to open up people's enormous job of making sadism issue within society through pushing them to choke themselves in specific manners. The study brings forth the feature that the communication gap and loneness is one of the major reasons of sadism and orthodoxy.