To see the other types of publications on this topic, follow the link: Australia Religious life and customs.
Journal articles on the topic 'Australia Religious life and customs'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Australia Religious life and customs.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Othman, Zulkeplee. "UNIVERSITY LIFE AND AUSTRALIAN HOMES: THREE CASE STUDIES OF INTERNATIONAL MUSLIM STUDENTS IN BRISBANE." Journal of Islamic Architecture 3, no. 2 (December 15, 2014): 69. http://dx.doi.org/10.18860/jia.v3i2.2527.
Full textAbstract:
<div style="left: 100.81px; top: 546.808px; font-size: 10.6639px; font-family: sans-serif; transform: scaleX(0.992902);">Despite a significant increase in enrolments of postgraduate international Muslim students within Australian universities, little is known about their perceptions of life within Australian homes while undertaking their studies. The aim of this study is to investigate the ways in which students’ cultural and religious traditions affect their use of domestic spaces within the homes in which they reside. The research found that participants faced some minor difficulties in achieving privacy, maintaining modesty and extending hospitality while able to perform their daily activities in Australian designed homes. The findings suggest that greater research attention needs to be given to the development of Australian home designs that are adaptable to the needs of a multicultural society. Australian society encompasses diverse cultural customs and requirements with respect to home design, and these are yet to be explored.</div>
2
Hut, Janneke. "In Search of Affirmed Aboriginality as Christian: “If you do not walk on the tracks of your grandparents, you will get lost . . .”." Exchange 41, no. 1 (2012): 19–43. http://dx.doi.org/10.1163/157254312x618771.
Full textAbstract:
Abstract The marginalized position in which the Indigenous peoples of Australia find themselves today is undeniable. Within the tragedy of low life-expectancy, high rates of substance abuse, malnutrition, poor housing, high infant mortality, deaths in custody etc. lies a spiritual crisis. This crisis is aggravated by the circumstance that the loss of the land to the European invaders has caused a loss of Aboriginal identity. In their attempt to recover from this colonial legacy the Aborigines try to re-find their (religious) self-identity and to unite through Aboriginality. In this search for Aboriginal identity through spirituality and faith some Christian theologians explore the possibilities of an Aboriginal contextual theology as a response to this crisis.
3
Hilbers, Julieanne, Abby S. Haynes, and Jennifer G. Kivikko. "Spirituality and health: an exploratory study of hospital patients' perspectives." Australian Health Review 34, no. 1 (2010): 3. http://dx.doi.org/10.1071/ah09655.
Full textAbstract:
The relationship between spirituality/religion and health is receiving increasing academic interest, but few studies have explored the experience of Australians. This paper presents data from an exploratory survey of patients and families in a public teaching hospital in Sydney. The findings show that the majority of hospital service users: •believe there are links between spirituality/religion and health; •believe that rituals and customs can help people when they are sick/suffering; •have valued practices associated with their beliefs; •feel it is helpful for health staff to know their patients’ beliefs; •are willing to be asked about their beliefs; or •want hospital staff to respect and support the beliefs and practices of all patients. Spirituality and religion, and the beliefs and practices associated with them, were found to be eclectic, individualised and evolving in response to life events such as loss and health crises. This paper concludes that a person-centred framework of health practice includes attention to the religious/spiritual dimension of patients and their families. What is known about the topic?There is a rapidly developing body of research that demonstrates an increasing awareness of the important links between religion and health, but is limited in Australian application. What does this paper add?This paper provides contextually relevant qualitative and quantitative data on patient perspectives, including how patients wish to be treated by health staff in relation to their beliefs and practices. The Australian perspective also provides a valuable counterpoint to US-dominated research in the global community. What are the implications for practitioners?The research findings indicate that practitioners need to recognise and respond to the role of religious and spiritual beliefs and practices in patients’ health journeys. The discussion suggests some practical ways of doing this which sit comfortably within the patient-centred approach.
4
Petrenko, L. "SPIRITUAL AND MORAL UPBRINGING OF PERSONALITY IN THE CONTEXT OF CRE- ATIVE HERITAGE OF GRIGORIY VASHCHENKO." Pedagogical Sciences, no. 72 (August 16, 2019): 95–102. http://dx.doi.org/10.33989/2524-2474.2018.72.176128.
Full textAbstract:
The article deals with the problems of formation of spiritual and moral values of children in the creative heritage of the great Ukrainian teacher Grygoriy Vaschenko. The author analyzes the main approaches of the teacher to the tasks of spiritual and moral upbringing of youth. The deep significance of the scholar's opinion on the assimilation by younger generations of national traditions, cultural heritage of the people and the presence of the ideal for imitation is emphasized. The importance of the Christian foundation in the formation of two basic principles of the educational ideal – Christian morality and Ukrainian spirituality is characterized. The expediency of the Ukrainian teacher's explanation of the strategy of close interaction of such institutes of education as the family, educational institutions, church and society is shown. It is proved that the spiritual and moral aspects of the heritage of G. Vashchenko are basic in the conception of the Ukrainian educational ideal.The modern paradigm of education involves recognizing man as the main value that develops in conjunction with the global world. The ideas and thoughts of G. Vashchenko are needed today in Ukraine, especially in the development of the national education system, in particular on such important issues as spirituality and morality. The purpose of the article is to study the role and place of the spiritual and moral upbringing of the individual in the development of the concept of the Ukrainian educational ideal in the heritage of the outstanding Ukrainian teacher of the twentieth century G. Vashchenko.The analysis of the scientific works of G. Vashchenko proves that the problem of the spiritual and moral upbringing of the individual is one of the leading in the creative heritage of scientist. Since morality is closely linked to the nature of man, the conditions of his life, religious be liefs, then there are systems of morality inherent in individual peoples, - said G. Vashchenko. The system of morality of every nation characterizes the solution of the main issues: the nature of man, the main purpose of his life and the criteria of morality. According to the educator, most of the population in Europe, America and Australia adhere to Christian morals. The pedagog is convinced that the ideal of the Ukrainian is based on two basic principles: Christian morality and Ukrainian spirituality. G. Vashchenko developed a model of the educational ideal of Ukrainian youth, in particular aspects of the theory of national moral education ("Education of the will and character" (1952-1957), "Education of love for the motherland" (1954), "Educational ideal" (1964), "Moral Christian and communist "(1962).G. Vashchenko noted that the norms of morality were created, perfected by the Ukrainian people for centuries. He believed that the family values laid the foundation for the purity of relations in the family, regulate the relations of different generations, promote the development of such concepts as marital fidelity, become the constituent elements of culture inherent in Ukrainians and their historical heritage. It is in the family that the foundations of the formation of moral values in children are laid, the need for their mastering is raised. The teacher emphasized that in the process of moral education of a person it is necessary to form in it a national awareness, love to his native land, language, customs, traditions. The moral education of G. Vashchenko is inseparable from religiousness. G. Vashchenko emphasized the importance of moral and religious education of youth. He paid special attention to the upbringing of patriotism in the Ukrainian youth on a Christian basis G. Vashchenko saw the moral and spiritual perfection of personality in the education of love for work.In solving the problems of moral education, the teacher paid special attention to the formation of such qualities in personality as availability of a worldview, based on an idealistic-religious basis, high principles, honesty, humanity and kindness, sociability and solidarity, courtesy, respect for the elders, restraint in behavior and utterances; discipline, tolerance, ability not to be lost in defeats, decisiveness.Analyzing G. Vashchenko's creative heritage, we draw the conclusion that in the concept of national education, developed by the teacher, the problems of spiritual education of Ukrainian youth take on a priority place. According to G. Vashchenko's heritage, the path to spirituality lies: first, through the acquisition of national culture - folklore, literature, and art; and secondly, through the transfer of traditions, customs that are national in nature; and thirdly, due to the increase in the level of consciousness of citizens. The system of values of the rising generation should be formed in such a worldview, which is based on spiritual and moral components.Thus, the study leads to the conclusion that G. Vashchenko's pedagogical heritage is based on the Christian traits of education and aims at the revival of morality in society and the resolution of one of the most important tasks by the Ukrainian people: to bring to a high level their spiritual culture, education, science and art, to become at the same level with the advanced peoples of Europe and America.The study made it possible to distinguish the following provisions: first, in the concept of the Ukrainian national educational ideal, the main role is assigned to the formation of spiritual and moral values; secondly, the spiritual and moral upbringing of the individual in the concept of the Ukrainian-educational ideal takes the priority place; thirdly, the principles of Christian morality and Ukrainian spirituality must necessarily be combined with national values; fourth, the ways of forming the basic principles of the Ukrainian educational ideal are closely linked to the means of religious education, the formation of a person's outlook through the influence of the family, school, language, the acquisition of national culture, the transfer of traditions, customs; fifthly, in the formation of spiritual and moral values, an important factor is the close interaction of such institutions of education as the family, educational institutions, the church and society.
5
Nordberg, Andreas. "Old Customs." Temenos - Nordic Journal of Comparative Religion 54, no. 2 (December 19, 2018): 125–47. http://dx.doi.org/10.33356/temenos.69935.
Full textAbstract:
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.
6
Tanhan, Fuat, Süleyman Kasap, and Fırat Ünsal. "Cultural and religious perspective of loss and bereavement in Anatolia." Journal of Human Sciences 13, no. 3 (October 21, 2016): 4181. http://dx.doi.org/10.14687/jhs.v13i3.3892.
Full textAbstract:
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.
7
Putu Ayu Wulan Sri Diantari, Kadek Anggi Dwi Yanti,, and I Nyoman Kiriana. "NILAI-NILAI PENDIDIKAN AGAMA HINDU DALAM TRADISI NEDEH DI DESA KEKERAN KECAMATAN MENGWI KABUPATEN BADUNG." JAPAM (Jurnal Pendidikan Agama) 2, no. 02 (October 31, 2022): 171–79. http://dx.doi.org/10.25078/japam.v2i02.659.
Full textAbstract:
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.
8
Bag, Sanjaya Kumar. "Folktales of West Odisha: A Study." Indian Journal of Multilingual Research and Development 1, no. 1 (December 17, 2020): 16–26. http://dx.doi.org/10.34256/ijmrd2013.
Full textAbstract:
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.
9
Yunita, Yuyun, Muhammad Ali, and Novita Herawati. "ISLAMIC CULTURAL HISTORY AS A LIFE PARADIGM." Nizham Journal of Islamic Studies 10, no. 1 (June 20, 2022): 101. http://dx.doi.org/10.32332/nizham.v10i1.4228.
Full textAbstract:
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.
10
Suryawati, Nany, and Martika Dini Syaputri. "Harmonization of the Application of Customary Law and Positive Law in Village Communities of Malang Regency." International Journal of Applied Business and International Management 6, no. 2 (August 20, 2021): 1–12. http://dx.doi.org/10.32535/ijabim.v6i2.993.
Full textAbstract:
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.
11
Bareev, Maxim Yu, and Ruslan R. Agishev. "Regional Features of Some Traditions and Customs in Modern Islam." REGIONOLOGY 28, no. 2 (June 30, 2020): 303–21. http://dx.doi.org/10.15507/2413-1407.111.028.202002.303-321.
Full textAbstract:
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.
12
Zhamsueva, Darima S. "Функциональное назначение некоторых обрядов бурят, посвященных всеобщему благополучию и лучшему перерождению." Монголоведение (Монгол судлал) 14, no. 4 (December 30, 2022): 721–31. http://dx.doi.org/10.22162/2500-1523-2022-4-721-731.
Full textAbstract:
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.
13
Metraux, Daniel A. "Soka Gakkai in Australia." Nova Religio 8, no. 1 (July 1, 2004): 57–72. http://dx.doi.org/10.1525/nr.2004.8.1.57.
Full textAbstract:
Japan's Soka Gakkai International (SGI) has established a small but growing chapter in Australia that in 2002 had about 2,500 members nationwide. Since its founding in the mid-1960s, SGI Australia (SGIA) has evolved into a highly heterogeneous movement dominated by ethnic Asians, of which a large number are Chinese from Southeast Asia. SGIA's appeal is both social and religious. A key factor for SGIA's growth is its emphasis on the concept of community. The fast pace of life, constant movement of people, and a sizeable growth of immigrants have created a sense of rootlessness among many Australians. SGIA's tradition of forming small chapters whose members often meet in each other's homes or community centers creates a tightly bonded group. SGIA members find their movement's form of Buddhism appealing because it is said to give them a greater sense of confidence and self-empowerment, permitting them to manage their own lives in a more creative manner.
14
Aufa, Ari Abi. "MEMAKNAI KEMATIAN DALAM UPACARA KEMATIAN DI JAWA." An-Nas 1, no. 1 (March 9, 2017): 1–11. http://dx.doi.org/10.36840/an-nas.v1i1.164.
Full textAbstract:
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
15
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, no. 2 (December 31, 2022): 243–55. http://dx.doi.org/10.32084/tkp.5127.
Full textAbstract:
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.
16
Bernardelli, Luan Vinicius, Michael A. Kortt, and Ednaldo Michellon. "Religion, Health, and Life Satisfaction: Evidence from Australia." Journal of Religion and Health 59, no. 3 (April 3, 2019): 1287–303. http://dx.doi.org/10.1007/s10943-019-00810-0.
Full text
17
MANOJLOVIĆ NIKOLIĆ, VESNA. "THE ROLE OF WINE IN TRANSITION CEREMONIES AND CERTAIN HOLIDAY TRADITIONS." ИСТРАЖИВАЊА, no. 26 (January 6, 2016): 5–17. http://dx.doi.org/10.19090/i.2015.26.5-17.
Full textAbstract:
Viniculture is one the most developed branches of agriculture in the Middles Ages on the territory of Vojvodina, and grapevine is one of the oldest agricultural crops. Wine, a drink that is a product of cultivation of grapevine, and a spiritual beverage of divine provenance, has a varied use: it is used in everyday and special occasions, to celebrate the patron saint’s day and important events in the family, and it is indispensable in Christian customs and church rituals. In this paper, we consider the knowledge and data obtained through ethnological researches concerning the role of wine in certain Christian customs and transition ceremonies in a human life cycle. Customs related to childbirth, marriage and funerals are the most important transition ceremonies in a human life cycle, along with the celebrations of many Christian holidays in which wine is used without exception. While observing the customs that are part of those ceremonies, we may notice many very different matters concentrated in them. That is mostly a result of many intertwinings and syncretisms of customs. With time, mostly due to modern views and notions, some elements are forgotten, and some are re-established, but with a different meaning. Even today, in various religious systems it is considered that deities and demons, as well as higher forces, can be propitiated and won over with both blood and bloodless sacrifices. We may say that wine has a dual role: it represents libation, but also a substitute for blood, and blood sacrifice. In terms of mythology, grapevine is a sacred tree and a symbol of immortality, and wine – the beverage of gods – of youth and eternal life.
18
Nawir, M. Syukri, Muhamad Yusuf, and Akhmad Kadir. "Islam Raja Ampat dan Mitos Hantu Cuwig." SANGKéP: Jurnal Kajian Sosial Keagamaan 3, no. 1 (January 24, 2020): 1–22. http://dx.doi.org/10.20414/sangkep.v3i1.1482.
Full textAbstract:
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.
19
Putri, Rani, Fajri M.Kasim, Mursyidin Mursyidin, Suadi Suadi, and Abidin Nurdin. "THE PHENOMENON OF MULTI-ETHNIC AND RELIGIOUS LIFE THE ACEH SINGKIL REGENCY." Malikussaleh Social and Political Reviews 3, no. 2 (November 25, 2022): 54. http://dx.doi.org/10.29103/mspr.v3i2.8005.
Full textAbstract:
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.
20
Tambunan, Mispa Sulastri, and Rama Tulus Pilakoannu. "SEDIMENTASI SOSIAL DALAM TINDAKAN KESEHARIAN PENGIKUT PARMALIM, KRISTEN, DAN ISLAM DI DESA PARDOMUAN NAULI LAGUBOTI(Social Sedimentation Parmalim, Christianity, and Islam Adherents’ Daily Action in Pardomuan Nauli Village of Laguboti)." ETNOREFLIKA: Jurnal Sosial dan Budaya 10, no. 1 (February 28, 2021): 66–75. http://dx.doi.org/10.33772/etnoreflika.v10i1.1079.
Full textAbstract:
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.
21
MOHAN, DIPANKAR. "A Study On The Social Life Of The Ahom Priestly Class." Restaurant Business 118, no. 10 (October 25, 2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.
Full textAbstract:
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.
22
Rutland, Suzanne D. "Creating Transformation: South African Jews in Australia." Religions 13, no. 12 (December 6, 2022): 1192. http://dx.doi.org/10.3390/rel13121192.
Full textAbstract:
Since the 1960s Australian Jewry has doubled in size to 117,000. This increase has been due to migration rather than natural increase with the main migration groups being South Africans, Russians, and Israelis. Of the three, the South Africans have had the most significant impact on Australian Jewry—one could argue that this has been transformative in Sydney and Perth. They have contributed to the religious and educational life of the communities as well as assuming significant community leadership roles in all the major Jewish Centres where they settled. This results from their strong Jewish identity. A comparative study undertaken by Rutland and Gariano in 2004–2005 demonstrated that each specific migrant group came from a different past with a different Jewish form of identification, the diachronic axis, which impacted on their integration into Jewish life in Australia, the synchronic axis as proposed by Sagi in 2016. The South Africans identified Jewishly in a traditional religious manner. This article will argue that this was an outcome of the South African context during the apartheid period, and that, with their stronger Jewish identity and support for the Jewish-day- school movement, they not only integrated into the new Australian-Jewish context; they also changed that context.
23
Ribut, Gusti Ayu Santi Patni, Ida Bagus Gde Yudha Triguna, and I. Wayan Suija. "Didactic strategy of wetu telu cultural heritage on sasak tribe." International journal of linguistics, literature and culture 5, no. 3 (May 1, 2019): 9–17. http://dx.doi.org/10.21744/ijllc.v5n3.625.
Full textAbstract:
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.
24
Maduerawa, Mahdee. "PATTANI MALAY'S CULTURE AND ITS RELATIONSHIP TO EDUCATION IN SOUTH THAILAND." EDUSOSHUM: Journal of Islamic Education and Social Humanities 1, no. 3 (December 30, 2021): 71–83. http://dx.doi.org/10.52366/edusoshum.v1i3.25.
Full textAbstract:
The education system also aims to awaken a person in various areas of life as well as intellectual, psychological, and social thinking, values, and behavior that focuses on the learning process through the good and perfect. This study aims to determine the culture of the Malay people of Pattani and the relationship with Education in southern Thailand. The research method used in this research is library research. The focal point of his research is to discover the various hypotheses, laws, recommendations, standards, or thoughts used to dissect and answer the described exam questions. The results of this study are the southern regions (provinces) of Thailand, including Yala, Pattani, and Narathiwat, where most of the population is displaced from Muslims. Muslims in this region prefer to send their children to study in religious schools. People’s religious schools are institutions that serve the needs of the community in this region in maintaining local culture and customs as well as Islamic cultural customs.
25
Hutton, Vicki. "Gendered Experiences of Living with HIV in Australia." Sexes 2, no. 3 (June 24, 2021): 244–55. http://dx.doi.org/10.3390/sexes2030020.
Full textAbstract:
Globally, women represent more than half the people living with HIV. This proportion varies by country, with an over-representation of HIV among men who have sex with men (MSM) in some regions. For example, in Australia, MSM account for over 60% of transmissions, with heterosexual sex accounting for almost a quarter of transmissions. Irrespective of geographic region, there is evidence that women can have a different lived experience of HIV due to their unequal social and economic status in society, while MSM can have a different lived experience depending on the laws and customs of their geographic location. Gender differences related to risk factors, stigma, access to services, mental health, health-related quality of life and economic consequences have been consistently reported globally. This paper explores the subjective lived experience of gender and sexuality disparities among three individuals living with HIV in Australia: a male who identified as gay, and a male and female who each identified as heterosexual. Analysis of themes from these three case reports indicated discernible differences by gender and sexuality in four areas: access to medical services, social support, stigma and mental health. It is argued that knowledge and understanding of potential gender and sexuality disparities must be factored into supportive interventions for people living with HIV in Australia.
26
Saidova, Sayyora. "INTERPRETATION OF THE RELIGIOUS FACTOR IN MODERN POLITICAL THEORIES." INTERNATIONAL JOURNAL OF CONSENSUS 3, no. 1 (March 30, 2020): 89–96. http://dx.doi.org/10.26739/2181-0788-2020-3-10.
Full textAbstract:
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.
27
D, Muthuraman. "The Myth of Habituation in the Akananuru." International Research Journal of Tamil 4, S-6 (July 30, 2022): 216–21. http://dx.doi.org/10.34256/irjt22s631.
Full textAbstract:
The society of the Sangam age is an excellent cultural base. Customary practices represent the way of life of the Tamils two thousand years ago. The special customs and traditions found in society are called "cultures." All our ancient Tamil pieces of literature extol the cultural aspects of our forefathers. Akananuru is the repository that contains all the life, history, beliefs, and customs of the people of the Sangam age. Akananuru is an expression of myth. It is known that there were types of marriage where the man and the woman were married without the consent of the parents and with the consent of the parents in the marriage system. It is special that they got married on a good day. Young boys built sand houses and played ball games. They cheered and enjoyed playing Kuravai Koothu (an entertaining dance of females) and Thunangai Koothu (a religious dance of females). Tunangai Koothu was unique in that it was exclusively for women. Trades were divided based on the land. Apart from these, it can be known that there were many castes such as potters, carpenters, and paraiyars. Trading was one of our customs. It can be seen that they excelled not only in domestic trade but also in foreign trade.
28
Arif, Mahmud. "A Mosque in a Thousand Temple Island: Local Wisdom of Pegayaman Muslim Village in Preserving Harmony in Bali." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, no. 1 (December 31, 2019): 16–30. http://dx.doi.org/10.15575/jw.v4i1.4809.
Full textAbstract:
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.
29
Suryawan, I. Ngurah. "Lahirnya Zaman Bahagia: Transformasi Teologi Pribumi di Tanah Papua." JSW: Jurnal Sosiologi Walisongo 1, no. 1 (November 7, 2017): 121. http://dx.doi.org/10.21580/jsw.2017.1.1.1939.
Full textAbstract:
<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>
30
Dr. Anupama D. Mujumdar. "Religious Philosophy of Guru Nanak: Literary Speculation." Creative Launcher 6, no. 4 (October 30, 2021): 69–74. http://dx.doi.org/10.53032/tcl.2021.6.4.11.
Full textAbstract:
India has been a land of diverse culture and traditions. When we say culture it includes many things like language, social customs, food habits, religion and so on. Of this religion seems to be the most influential factor in the life of an individual. It is something which lends meaning and purpose to our life. It is that which binds human beings to the Divine. And this bond can be established through the practise of Bhakti. The concept of Bhakti is an old one. It emphasises devotion to the personal God. Bhakti movement is an important development in the cultural history of India which originated in the south. The saints of Bhakti movement preached personal devotion to God as a means of attaining Salvation. They made use of local language to spread the ideology of Bhakti. Guru Nanak is one of the most influential saints of the Bhakti movement. In his teaching he incorporated ideas both from Hinduism as well as Islam. He revealed the truth of monotheism, importance of the recitation of God’s name with utmost devotion, need of a Guru for salvation. He tried to bridge the gap between the two communities of Islam and Hinduism and eradicate social problems by focusing on the truth of monotheism and the concept of equality.
31
Brusina, Olga. "Islam among the Turkmen of Stavtopol Krai and Astrakhan Oblast." Вестник антропологии (Herald of Anthropology) 47, no. 3 (September 5, 2019): 222–34. http://dx.doi.org/10.33876/2311-0546/2019-47-3/222-234.
Full textAbstract:
The article is devoted to the role of Islam in culture and social life of the Turkmen of southern Russia. The study is based on the author's field materials collected in 2007–2015 in the Stavropol and Astrakhan Regions. The ethnic group of the Russian Turkmen was formed in the XVII–XIX centuries and currently counts about 17,000 people. The Turkmen are Sunni Muslims, most of their customs and rituals are associated with Muslim prayers and symbolism. At the same time, the Turkmen are not among the zealous Muslims, in their spiritual culture there are folk customs and beliefs that are very superficially associated with Islam. In the Soviet period, the Russian Turkmen maintained their religion, secretly carried out Islamic rites and rules, despite the anti-religious state policy. Currently, the religiousness of the Turkmen varies greatly, but almost all families hold major religious ceremonies. Mosques play the role of community centers, social life in the Turkmen settlements is closely intertwined with religious life, and the mullahs are local leaders and take part in self-government bodies. Propaganda of fundamentalist Islam has not bypassed the Turkmen, as many regions of the North Caucasus. A peculiar situation has developed: young people have become involved in religion much more than old honored people, educated in the Soviet ideals. Residents of the Turkmen settlements and imams of mosques are trying to resist the spread of fundamentalist ideas. The situation is particularly difficult in the Stavropol Territory; so the regional administration is trying to control any cultural and religious activities on the ground, sometimes suspecting “Wahhabi sentiments” among quite loyal citizens, such as the Turkmen. It is important that the Turkmen are almost the only people of this region who, traditionally practicing Islam, retain complete loyalty to the Russian population and the Russian state
32
Putra, I. Wayan Sunampan. "Realisasi Ajaran Teologi Sosial Melalui Tradisi Ngejot di Masa Pandemi Covid-19." Sphatika: Jurnal Teologi 12, no. 2 (November 21, 2021): 159. http://dx.doi.org/10.25078/sp.v12i2.3014.
Full textAbstract:
<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>
33
Ohaja, Magdalena, and Chinemerem Anyim. "Rituals and Embodied Cultural Practices at the Beginning of Life: African Perspectives." Religions 12, no. 11 (November 22, 2021): 1024. http://dx.doi.org/10.3390/rel12111024.
Full textAbstract:
Cultural beliefs and practices find expression through rituals. Rites of initiation or passage are some of the most common rituals among the indigenous African societies. Pregnancy and Childbirth are not only biological events, but also socially and culturally constructed with associated symbols that represent the social identities and cultural values of Africans. Birth is a rite of passage, and children are perceived as special gifts from the Supreme Being. As such, pregnancy and childbirth are special events cherished and celebrated through varied rituals. Drawing on empirical literature and relevant commentaries, this paper aims to discuss selected rituals and embodied practices surrounding the start of life (pregnancy, birth, and early motherhood). The paper will specifically focus on the following aspects: pregnancy rituals; birth songs and dancing; the omugwo (care after birth); the cord and placenta rituals; and the naming ceremony. Some of the pregnancy rituals are purificatory in nature and therefore beneficial for maternal and infant health. The celebrations surrounding the birth of a child are community events, marked with singing and dancing. Following childbirth, the new mothers are not expected to participate in house chores to allow them time to recuperate. In all, discourses concerning the beginning of life, i.e., pregnancy and the periods surrounding it, are filled with rituals which are embodiments or expressions of cultural values, customs, and beliefs.
34
Ramu, G. "Biographies of Kollimalai People in ‘Sangam’ Novel." Shanlax International Journal of Tamil Research 6, no. 1 (July 1, 2021): 87–94. http://dx.doi.org/10.34293/tamil.v6i1.4168.
Full textAbstract:
Anthropology can be used to understand a race, its culture, its complete understanding of its species. Entitled ‘Biographies of Kollimalai People in ‘Sangam’ Novel’, this study examines the lives of Kollimalai people from an anthropological perspective. In the novel ‘Sangam’, this article examines the life style of the people of Kollimalai, their rituals, customs, medical system, restrictions imposed on them by the society, punishments given to those who violate those restrictions, and religious beliefs.
35
Czimbalmos, Mercédesz Viktória. "Laws, doctrines and practice: a study of intermarriages and the ways they challenged the Jewish Community of Helsinki from 1930 to 1970." Nordisk Judaistik/Scandinavian Jewish Studies 30, no. 1 (May 26, 2019): 35–54. http://dx.doi.org/10.30752/nj.77260.
Full textAbstract:
The identities, customs and habits of religious congregations are tightly connected to the history of these congregations and to the specific religious tradition or denomination they consider themselves to be a part of. They are also shaped by the legislative and bureaucratic regulations and processes of the secular society that is surrounding them. The aim of this study is to further our knowledge of some of these aspects of Jewish life as they relate to the Jewish Community of Helsinki in the period 1930–70 by showcasing two examples that emerged as a result of the rising number of intermarriages in the congregation.
36
Ramailis, Neri Widya. "Homo Seksual Potret Perilaku Seksual Menyimpang Dalam Perspektif Kriminologi, Islam dan Budaya Melayu." SISI LAIN REALITA 2, no. 2 (December 22, 2017): 01–12. http://dx.doi.org/10.25299/sisilainrealita.2017.vol2(2).2455.
Full textAbstract:
Homosexual is a term used to describe the general tendency of sex with other people of the same genes. Measures of deviant behavior are not in the right or completely wrong size in the general sense, which occur based on the size or absence of norms and values of their sociality. If viewed from the aspect of criminology, deviant behavior becomes something that deviates from the limits determined by the norms and society. Lessons about Malay culture are inseparable from Islamic teachings which are the foundation of customs. Therefore the philosophy of Malay people says "Adat Bersendi Syarak, Syarak Bersendikan Kitabullah". From this sentence, it can be interpreted that religion and customs that grow and develop in Malay culture are very different. Where values, religious norms and rules that apply in the community are highly upheld in the life and culture of Malay people. Al-Qur'an as a book that is a source of guidance is the main basis of the handle of human life in carrying out daily activities, whether it is about how someone communicates with others and behaves in accordance with reasonable customs and culture. In this context homosexual behavior is seen as one manifestation of human behavior with deviant sexual orientation present in the community through a process of cultural development that is not good and immoral.
37
Jumaeva, Nilufar, and Feruza Utaeva. "CULTURAL SPONSOR -RELATED TO BOBODEHQAN TRADITIONS AND CEREMONIES(on the example of the Bukhara Oasis)." JOURNAL OF LOOK TO THE PAST 5, no. 3 (May 30, 2020): 49–55. http://dx.doi.org/10.26739/2181-9599-2020-5-8.
Full textAbstract:
The people of Bukhara have been following the traditions, ceremonies and customs inherited by their ancestors for many centuries. In these ceremonies, which played a major role in social daily life, the rituals and ceremonies associated primarily with agriculture had their roots in the deification of pre-Islamic natural phenomena, the worship of the godsof heaven and earth. It is also a transformation of the harmony that blends Islamic views with religious beliefs from many crop traditions and ceremonies
38
Murray, J. H., and D. W. Young. "TAXATION OF THE AUSTRALIAN OFFSHORE INDUSTRY: A PERSPECTIVE." APPEA Journal 44, no. 1 (2004): 845. http://dx.doi.org/10.1071/aj03047.
Full textAbstract:
There is an extensive list of taxes (direct and indirect) that potentially apply to companies that explore and produce oil, gas or other hydrocarbons in Australia’s offshore waters. These taxes can include income tax, petroleum resource rent tax, royalties, goods and services tax, customs duties and fringe benefits tax. However, are such companies that produce in Australia taxed more than their counterparts in offshore locations elsewhere around the globe? This paper provides an insight into the principal forms of direct taxation that apply to the Australian offshore production industry. It examines the nature of the taxes applied, the rate of taxation and how the tax take has moved over the years since the first offshore exploration permits were granted in Australia in the late 1950s. The paper gives examples of how in practice each of the relevant taxes would apply throughout the life of a field and compares the taxation burden in Australia to that in other key offshore producing jurisdictions such as the UK, US and Norway. The paper concludes by looking at some of the economic and political factors that must be addressed by the Australian Government if Australia is to maintain a fiscally balanced tax regime to encourage further investment in our offshore industry.
39
North, John. "Caesar on religio." Archiv für Religionsgeschichte 15, no. 1 (March 2014): 187–200. http://dx.doi.org/10.1515/arege-2013-0013.
Full textAbstract:
Abstract In the course of his famous account of the Gallic Wars, Julius Caesar breaks off and digresses for a few chapters (6.11−28) on the religious customs of the Gauls and the Germans. This paper argues that, while there may not be too much to be learned from the digression about its ostensible subjects, it gives us a unique opportunity to assess whether Caesar had a conception of a ‘religion’ as such, of an area of religious activities and ideas within different societies, which would have enabled him to write a comparison between Roman religious life, about which as pontifex maximus he knew a good deal, and those of these other societies about which he knew at least a little. The conclusion is that he has no such conception; that his account allows no sharp distinction between the religious and non-religious areas of Gallic, German or Roman life. Rather he reveals an evolutionary perspective in which the superiority of Rome over the Gauls, and of Gauls over Germans, provide the central message he succeeds, consciously or not, in conveying.
40
Murphy, Francesca. "Fergus Kerr's Wittgensteinian ‘Philosophy of Theology’: An Appreciation and a Critique." Scottish Journal of Theology 45, no. 4 (November 1992): 449–64. http://dx.doi.org/10.1017/s0036930600049309.
Full textAbstract:
Toward the conclusion of his Theology After Wittgenstein, Fergus Kerr states that,The rationalistic attempt to find the deeper psychological or evolutionary significance of ceremony only distracts us from the deep significance that a description of the event already communicates…The sacrifice of the priest-king is no different in kind from religious actions that we might ourselves perform …, confessing one's sins…, baptism……The phenomena of the natural world, of birth, of death, and of sexual life… none of which is especially mysterious but any of which can become so to us prompt certain human reactions. …these customs are not adopted because of views that people have; they are too primitive and unreflective for that, they are reactions, in certain situations.
41
Dasfordate, Aksilas, Agus Sholahuddin, and Bonaventura Ngarawula. "Duan-Lolat Tradition In Traditional Marriage Of The Tanimbar Community: Ethnographic Study of Traditional Marriage in Latdalam Village, Tanimbar South District, West Southeast Maluku Regency." Technium Social Sciences Journal 11 (August 12, 2020): 434–50. http://dx.doi.org/10.47577/tssj.v11i1.1451.
Full textAbstract:
The Tanimbar people certainly have customs, traditions, and habits that have been preserved from generation to generation. The Duan and Lolat systems represent customs and traditions, which are still present throughout the Tanimbar archipelago. In that context, as part of the Tanimbar community, the people of Latdalam village, South Tanimbar district, West Southeast Maluku district who inhabit the west coast of Yamdena Island also use the Duan and Lolat traditions in various aspects of life, both political, economic and socio-cultural life. The main objective of this research is to describe and analyze the process of the formation of Duan and Lolat traditions in the traditional marriage of Latdalam villagers in the South Tanimbar district, West Southeast Maluku Regency. The approach used in this research is to use a descriptive-qualitative approach. The research location is Latdalam Village, South Tanimbar district, West Southeast Maluku Regency. Informants in this study consisted of; the Latdalam village government; the Church, namely religious leaders who know and understand the traditions of Duan and Lolat in the marriage customs of the Latdalam community; Duan and Lolat parties that involve two families in carrying out traditional marriages. Data collection techniques through observation, interviews, and documentation studies. The research instrument is the researcher himself as the main instrument. The results obtained from this study are as follows: (1). In the life of the people of Tanimbar, West Southeast Maluku Regency, a kinship value known as Duan and Lolat has been maintained for a long time. The Duan and Lolat traditions are applied in various aspects of life, including marriage. (2). The process towards a traditional marriage based on the Duan and Lolat traditions in the Latdalam Village community, Tanimbar Selatan District, West Southeast Maluku Regency. (3). The traditions of Duan and Lolat in traditional community marriages in Latdalam village contain religious or belief values, art, language, and law. This study recommends further research on the wars of the West Southeast Maluku Regency government, especially the District Tourism Office, in designing work programs to promote the Duan and Lolat traditions as local wisdom.
42
Pomeroy, Hilary. "Introduction." European Judaism 52, no. 2 (September 1, 2019): 1–6. http://dx.doi.org/10.3167/ej.2019.520201.
Full textAbstract:
The eleven articles in this issue of European Judaism reflect the social and religious culture of Moroccan Jews set against an ever changing backdrop of persecution and conflict, interaction and cohabitation. Ranging from Berber Jews to forced converts, scholars, courtiers and artisans, Moroccan Jews were constantly under threat. Despite this unstable situation, they produced literary and religious works in Hebrew, Judeo-Arabic and Judeo-Spanish as well as creating distinctive life-cycle customs, songs and a highly skilled material culture. While the Jewish community of Morocco is today considerably reduced, Moroccan immigrants in Israel, France and the Americas keep the memory and identity of Jewish Morocco alive.
43
Ipandang, Ipandang. "ADAB PERNIKAHAN PERSPEKTIF HUKUM ISLAM MENURUT MUHAMMAD NASHIRUDDIN AL ALBANI." Muaddib : Studi Kependidikan dan Keislaman 1, no. 2 (December 29, 2020): 205–14. http://dx.doi.org/10.24269/muaddib.v1i2.3361.
Full textAbstract:
Islam teach about the importance of marriage, because every individual is created in pairs. In carrying out a marriage, there are many kinds of wedding ceremonies, customs and wedding processions in Indonesia, so the role of religion is very important in framing this culture, Islam is the religion of rahmatan lil'alamin. a culture that is not allowed to live freely but needs to provide understanding and is also packed with the values of Islamic religious teachings, because religion is a source of value in every aspect of life, including culture, because culture that does not involve the religious aspects contained therein will make a culture that is misleading, so should a culture that is framed by Islamic teachings then it will give birth to a culture that has Islamic values in it. One of them is marriage customs which are in accordance with Islamic law. Muhammad Nashiruddin Al Albani is one of the figures who is very focused on discussing manners in marriage which is later recorded in his book entitled Adab Az-Zifaf and also Adab Az-Zafaf Fi As-Sunnah Al Muthahharah. In this article, we will discuss some of his thoughts regarding marriage manners
44
Gold, Joshua M. "Generating a Vocabulary of Mourning: Supporting Families Through the Process of Grief." Family Journal 28, no. 3 (June 2, 2020): 236–40. http://dx.doi.org/10.1177/1066480720929693.
Full textAbstract:
While grief and loss are common and universal life transitions, the language and customs of grieving differ based on the intersection of family practice and spiritual/religious affiliation. One aspect of cultural awareness and sensitivity to differing mourning processes may be the counselor’s awareness of meaningful verbiage and practice. This literature-based article will introduce family counselors to the differing nomenclature and practices of bereavement and offer implications for culturally relevant and sensitive counseling practice to support the family members’ mourning processes ( n = 80).
45
Monia, Landi Pussang. "Birth Rituals and Associated Taboos among the Apatanis of Arunachal Pradesh." Dera Natung Government College Research Journal 2, no. 1 (2017): 40–53. http://dx.doi.org/10.56405/dngcrj.2017.02.01.05.
Full textAbstract:
Rites of passage are rituals or ceremonies signifying an event in a person’s life, indicative of a transition from one stage to another, as from adolescence to adulthood. The same can also be explained as ceremonies that mark important transitional periods in a person’s life, such as birth, puberty, marriage, having children, and finally death. They usually involve ritual activities and teachings designed to strip individuals of their original roles and prepare them for new roles. Rites of passage are ceremonial events, existing in all historically known societies that mark the passage from one social or religious status to another. This paper elaborates on the importance of culture and traditions of childbirth among Apatanis and assesses the wealth of rites, customs, and traditions as wellas the wish of the people to have large families. This study helps tolearn more about the process of childbirth, associated with religious rites of theApatani people, viewed with the eyes of those that lived it in the last century. The analysis of the goal of this study uses theanalysis of secondary data and quality method of data collection through interviewson site, study of various primary and secondary sources of data as well as old publicationslinked with this study. The findings of this study point out that theApatanis has rich traditions, rites, practices, customs, and experiences that providea combination of the typical dresses of the area, diverse cuisine, and songs and dances formoments of joy of childbirth.
46
Петров, Игорь Георгиевич. "BANS IN FUNERAL AND MEMOTIAL CUSTOMS AND RITUALS OF THE CHUVASHS." Tomsk Journal of Linguistics and Anthropology, no. 4(34) (December 28, 2021): 159–67. http://dx.doi.org/10.23951/2307-6119-2021-4-159-167.
Full textAbstract:
Одним из интересных и мало изученных источников для изучения традиционных представлений чувашского народа являются запреты (табу). По мнению чувашских лингвистов и фольклористов, они относятся к малым жанрам чувашского фольклора и являют собой отдельный вид афористических устно-поэтических произведений. Им свойственны четкая языковая форма построения, логичность, поучительная направленность, неукоснительность исполнения. Зародившись в глубокой древности, запреты служили одной из форм регулирования поведения человека в обществе. Они регламентировали повседневную жизнь, хозяйственные занятия, промыслы и ремесла, пищу, религиозные верования, поведение, этикет, язык, культуру речи и т. д. Особое место они занимали в обрядовой жизни, в том числе в обычаях и обрядах, связанных с проводами человека в последний путь. Целью настоящего исследования является определение роли и значения запретов в регулировании поведения людей и членов общины в рамках похоронно-поминальных обычаев и обрядов чувашей Урало-Поволжья. В исследовании запреты рассмотрены в соответствии с основными этапами похоронно-поминального обряда (подготовка к похоронам и охрана покойника; обмывание; проводы в последний путь; погребение; поминки). Работа основана на литературных, архивных и полевых материалах автора. При разработке указанной темы автор руководствовался одним из методологических принципов, в соответствии с которым система запретов понимается как часть социо-нормативной культуры народа, регулирующая поведение человека в повседневности и в религиозно-обрядовых практиках. В обоих случаях запреты имеют религиозную природу и выступают своеобразным императивом в процессе социальной жизни человека. Исследование показало, что запреты в контексте похоронно-поминальных обрядов определяли место, время, порядок проведения ритуала и регламентировали поведение участников. В запретах и предписаниях данного вида обряда проявляется двойственное отношение к умершему. С одной стороны, в них просматривается суеверный страх членов социума перед покойником и смертью, с другой — стремление умилостивить его и как можно скорее проводить в потусторонний мир. Благодаря соблюдению этих запретов происходило поэтапное вычленение покойника из мира культуры и социума, а также «перемещение» в мир предков. One of the interesting and little-studied sources for studying the traditional ideas of the Chuvash people are prohibitions (taboos). According to Chuvash linguists and folklorists, they belong to small genres of Chuvash folklore and are a separate type of aphoristic oral-poetic works. They are characterized by a clear linguistic form of construction, logic, instructive orientation, rigor of execution. Originating in ancient times, prohibitions served as one of the forms of regulating human behavior in society. They regulated daily life, household occupations, crafts and crafts, food, religious beliefs, behavior, etiquette, language, culture of speech, etc. They occupied a special place in ceremonial life, including in customs and rituals associated with sending a person on his last journey. The purpose of this study is to determine the role and significance of prohibitions in regulating the behavior of people and members of the community within the framework of funeral and memorial customs and rituals of the Chuvash of the Ural-Volga region. In the study, the prohibitions are considered in accordance with the main stages of the funeral and memorial rite (preparation for the funeral and protection of the deceased; washing; seeing off on the last journey; burial; wake). The work is based on the author's literary, archival and field materials. When developing this topic, the author was guided by one of the methodological principles, according to which the system of prohibitions is understood as part of the socio-normative culture of the people, regulating human behavior in everyday life and in religious and ceremonial practices. In both cases, prohibitions have a religious nature and act as a kind of imperative in the process of human social life. The study showed that prohibitions in the context of funeral and memorial rites determined the place, time, order of the ritual and regulated the behavior of participants. In the prohibitions and prescriptions of this type of rite, an ambivalent attitude towards the deceased is manifested. On the one hand, they show the superstitious fear of the members of society before the deceased and death, on the other — the desire to propitiate him and as soon as possible to conduct him to the other world. Due to the observance of these prohibitions, the deceased was gradually isolated from the world of culture and society, as well as “moving” into the world of ancestors.
47
Gorova, Vitalina. "Social Traditions of Entertainment and Communication of Ukrainian Peasants in the SECOND HALF OF THE 20th – early 21th centuries (ON EXPEDITIONARY MATERIALS)." Ethnic History of European Nations, no. 61 (2020): 7–16. http://dx.doi.org/10.17721/2518-1270.2020.61.01.
Full textAbstract:
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.
48
Taragin-Zeller, Lea, and Edward Kessler. "“It’s Not Doctrine, This Is Just How It Is Happening!”: Religious Creativity in the Time of COVID-19." Religions 12, no. 9 (September 10, 2021): 747. http://dx.doi.org/10.3390/rel12090747.
Full textAbstract:
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.
49
Rojas-Lizana, Sol, and Marisa Cordella. "Ageing in a foreign land: Stressors and coping strategies in the discourse of older adult Spanish speakers in Australia." Transitions: Journal of Transient Migration 4, no. 1 (March 1, 2020): 5–23. http://dx.doi.org/10.1386/tjtm_00010_1.
Full textAbstract:
Using discourse analysis we explore the connections between ageing and coping in the discourse of culturally and linguistically diverse (CALD) older Spanish speakers in Australia in relation to the stressor ‘uncertainty about future care’. We examined nineteen semi-structured interviews of CALD seniors living in Brisbane to identify and analyse discursively the coping strategies that they used when talking about future care giving. The results indicate that the participants use active and passive coping strategies to deal with their stressors. The active strategies favour a connection between family members and community support, while the passive strategies show a level of self-protective resignation about what the future holds for them by resorting to religious comfort. Although participants express preference for the way care was provided to older people in their country of origin, they also seem resigned to their children adopting Anglo-Australian customs, and justify this choice as an unavoidable product of cultures in contact.
50
Tampubolon, Permauli, and Talizaro Tafonao. "Strategi Pembelajaran Pendidikan Agama Kristen dalam Memperkenalkan Yesus Kepada Suku Asli Jakun." Discreet: Journal Didache of Christian Education 1, no. 1 (June 3, 2021): 13–24. http://dx.doi.org/10.52960/jd.v1i1.26.
Full textAbstract:
The purpose of writing this article is to introduce the work of Jesus Christ in the life of everyone, especially to the Jakun Native Tribe through the learning process of Christian Religious Education. One of the problems encountered by the author in this paper is that the Jakun Native Tribe still believes in aninism, customs and low knowledge / education. Based on this problem, the writer tries to make a change through humanist approaches to society as explained in this paper. The method used in this paper is a qualitative research method by examining Christian Religious Education learning strategies in introducing Jesus Christ. The analysis process used is to use a variety of literature sources both journals, books and other reliable reference materials to support the author's analysis. The results found in this study indicate that the Christian Religious Education learning strategy is very effective in applying sociological approaches, agricultural extension and culture. This can be seen in the life changes experienced by the community, namely cognitive, affective, psychomotor and spiritual changes.