Journal articles on the topic 'Nepali people Social life and customs'
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1
Sharma, Yam Prasad. "Common Patterns in Contemporary Nepali Arts, Life and Society." Journal of Fine Arts Campus 3, no. 2 (December 31, 2021): 11–22. http://dx.doi.org/10.3126/jfac.v3i2.48226.
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There are common trends and patterns in contemporary Nepal arts, politics, society, culture and education along with other dimensions of life. Such similarities suggest the interconnectedness of diverse dimensions of reality. One area mirrors the other one. Looking at art, we can infer the life and culture of the people. Superstructure is reflected in the base; and the base has been reflected in superstructure. Hypocrisy, pretention and imitation are the common patterns of Nepali art, culture and life in contemporary context. Due to such features, the foundation of the nation is shaking. The things that need to remain in the foundation are drifting on the surface. The drama of art, agriculture, education and politics will not support life and survival. It is just for showing until the disaster takes place. When there will be critical and catastrophic situation, we are sure to be drowned. Before this apocalypse, it is necessary to do little things that are real which enhance our art and life, which add a little stone on the foundation of the civilization. This research paper analyzes contemporary Nepali artworks and links them to cultural, social and political dimensions of the contemporary context. This is qualitative research since it interprets arts and events, and the interpretations can be multiple.
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Iskandarova, Sh M., and G. A. Isomova. "COLORFUL NATIONAL AND CULTURAL UNITS IN POETRY TEXTS." Frontline Social Sciences and History Journal 02, no. 04 (April 1, 2022): 60–65. http://dx.doi.org/10.37547/social-fsshj-02-04-05.
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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.
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This article studies the social sedimentation in the daily actions of Parmalim, Christian, and Islam adherents in Pardomuan Nauli Village, Laguboti. The multi-religious Batak people adhere to same customs, norms, traditions and cultures. But, in preserving same customs, norms, and culture, in fact, some conflicts still appear among the people. Through social sedimentation, however, people in Pardomuan Nauli can live in harmony and unity. This study employs Erving Goffman’s theory to see the interaction among people in their daily life. It also sees how people still can live in harmony among the religious differences by using social networks theory. The objective of study is to apply the development of qualitative research design and library research. The data were collected by conducting interviews, observation, and theoretical review. This study describes and analyzes how Parmalim, Christian, and Islam people in Batak Toba tribe live up the social sedimentation in their daily lives and also, how do they preserve the cultural values they have amidst religious differences.
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V, Chitra. "Folk Medicine and Practical Life." International Research Journal of Tamil 4, S-12 (September 20, 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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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.
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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 (February 28, 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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Linke, Uli. "Folklore, Anthropology, and the Government of Social Life." Comparative Studies in Society and History 32, no. 1 (January 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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Sharma, Yam Prasad. "Contemporary Nepali Arts: Some Shocking Trends." Journal of Fine Arts Campus 3, no. 1 (December 31, 2021): 1–5. http://dx.doi.org/10.3126/jfac.v3i1.42488.
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In contemporary Nepali arts, there are some trends that shock any sensible viewer or any informed person in the area. Some artists repeat the same subject matter, figure and technique throughout their life or from the beginning of their profession till now. The presentation of the same thing all the time creates monotony and nausea in the viewers. The question arises: how can an artist do the same thing all the time? Some artists see the works of famous western artists in art history books, art magazines and the world wide web, and they copy their subject matters and techniques thinking that they can create works and be famous. Some artists randomly splash and pour colors on the canvas and say that the mess and confusion in the canvas is abstract art. They opine that nobody can understand abstract art. They are fooling the viewers. Some artists call themselves modern Nepali artists, for they have practiced modern techniques of western arts. Some artists print the photograph on the canvas, make the photograph rough using paints and call it their paintings thinking that the viewers will be fooled. Some artists do realistic paintings with sweats and tireless efforts to earn their livelihood but when it comes to the exhibition of artworks, they make abstract paintings in few minutes. We can find such naïve and shocking trends in some senior artists as well, and young artists following their footprints. As a result, a substantial portion of Nepali art has already entered the whirlpool presenting its non-existent situation which demands immediate rescue from real artists and intellectuals. The scenario of art can be an analogy of the social and political situation of Nepal. We talk about great revolutions, changes and achievements but the situation of people is getting worse and civilization has been degenerated.
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S.G, Esther Arul Mary. "Life Style Voiced Through Karisal Stories." International Research Journal of Tamil 4, S-4 (July 9, 2022): 61–67. http://dx.doi.org/10.34256/irjt22s410.
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Karisal (Black soil) regional literature reveals the soil and the sense of mind. A collection of short stories by R. S. Jacob called The Karisal region Tales reveals the culture of the Karisal community. Karisal region tales depict the lifestyles of diverse peoples. These stories depict the reality of the Karisal people and their mental state. They have a wide variety of beliefs, including beliefs about disease, demons, and nature. They live in a society where education is not important. Women are subject to restrictions on morals and social status. Feminism has existed in that society. Industrial practices include cotton production, new grain cultivation, and the palm industry. Proverbs, traditions, names and dialects are found in the customs of the people of Karisal. Cultural jargon of the people has been used. Dietary patterns depend on nature. The literature suggests that recreation and games that show physical strength are found in these. The names of nouns, the names of the people and the reasons for them are featured in the stories.
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Ishmuradovich, Utkir Normuminov. "LINGUOCULTURAL FEATURES OF FOLK PROVERBS IN THE ENGLISH AND UZBEK LANGUAGES AND PHRASEOLOGY." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 03, no. 05 (May 1, 2022): 93–98. http://dx.doi.org/10.37547/philological-crjps-03-05-21.
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The phraseological fund of the language is a valuable source of information on the culture and mentality of the people. Phraseologisms refer to the myths, customs, narrations, customs, traditions, spirituality, morals, etc. of a particular people. will be concentrated. The fact that language is a social phenomenon, as the most convenient and active means of communication, should also serve to regulate and develop the existing connections between members of society. The value and importance of the study of language only increases when it is directly related to life. No one can deny that people talked and socialized before the recording. In the same vein, before oral literature, folklore existed and has survived to the present day. Proverbs have a special place and significance as one of the examples of folklore. The proverbs combine the life experiences of the ancestors, their attitude to society, history, mood, ethical and aesthetic feelings, and positive qualities. Over the centuries, it has been polished among the people and has taken a concise and simple poetic form. As an example of folklore, proverbs are very rich in subject matter.
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Budhathoki, Mahendra Kumar. "Exploring the Subject of Hindu Widowhood in Koirala and Shah’s Short Stories." JODEM: Journal of Language and Literature 13, no. 1 (August 25, 2022): 68–79. http://dx.doi.org/10.3126/jodem.v13i1.47464.
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Nepali Hindu widows have been discriminated in social, cultural and religious activities that have affected the psyche of the widows. People debilitate widows and consider them vulnerable and insecure. The research paper has explored the portrayal of Nepali Hindu widows’ conditions in B. P. Koirala’s “To the Lowlands” and Prem Shah’s “A Husband” from the viewpoint of new criticism. The conflicts, tensions, symbols and meanings of the lives of the Hindu widows portrayed in the selected texts are analysed from a new critic’s perspective. The study has exploited exploratory qualitative method. Koirala has portrayed a Hindu widow who left the house because of abuses by her brother-in-law and tortured by in-laws. She moved to the plain (tarai) with four men including Gore for happy life. But Gore stole the widow’s gold and money despite her marriage proposal. Shah portrayed a widow Nirmala who was teased and abused by a driver and her sister’s probable husband. She wants to make up her face, but she was frightened with her elder brother, sister and mother because of restrictions imposed upon Hindu widows. Koirala and Shah have depicted miserable widowhood in the Nepali Hindu society. Although sati tradition has been abolished and remarriage of widows are encouraged in the present time, widows are psychologically shattered because of Hindu socio-cultural viewpoints on them, and Hindu widows still sacrifice their lives through psychological sati in Nepali society. The analysis of widowhood in the stories contributes to understanding the condition of widows in Hindu society.
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Paudel, Sharmila, and Bimala Bhatta. "A Comparative Study regarding the Quality of Life of Senior Citizen Living in Old Age Home and Own Home in a Pokhara Metropolitan City." Journal of Health and Allied Sciences 11, no. 2 (November 8, 2022): 40–45. http://dx.doi.org/10.37107/jhas.272.
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Introduction: The quality of life (QOL) of elderly people has become more relevant with the demographic shifting towards the ageing population. Quality of life is a key concept in environmental, social, medical and psychological sciences as well as in public policy and the minds of the population at large nevertheless there is no consensus regarding the definition of quality of life. The objective of this study was to assess and compare the quality of life living in old aged home and own home.
Methods: A cross-sectional study was carried out among the elderly population 60 years and above. The total sample size of 228 participants was further divided into old aged home vs own home inhibiting; 114 in each category. A face to faceinterview was carried among the participants to assess their quality of life. Quality of life was assessed by using the Nepali version of WHOQOL-BREF questionnaires. The association between quality of life and the explanatory variables were assessed using the chi-square test and stepwise logistic regression.
Results: Amongst the 228 participants; the mean score of QOL between elderly people living in their own home (57.86±8.54) was better than the elderly people living in the old aged home (44.62±9.88). The overall quality of life of elderly people living in their own home was 5.64 times better than the elderly people living in the old aged home (AOR: 5.64, 95%CI: 2.72-11.68).
Conclusion: QOL score among senior citizen living in their own home is better compared to those living in old age home. The physical, psychological, social and environmental health domains of QOL were better in the people living with family than living in old age home. The social relation domain remains high among elderly living in their own home.
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Et al., Gulnaz Sattar,. "PATRIARCHY AS A SOCIAL TRIBAL VALUE: FEMINIST ANALYSIS OF JAMIL AHMAD’S THE WANDERING FALCON." Psychology and Education Journal 58, no. 1 (January 15, 2021): 4236–42. http://dx.doi.org/10.17762/pae.v58i1.1489.
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The present study is aimed to investigate the status of women in the novel The Wandering Falcon by Jamil Ahmed originally published in 2011. The Wandering Falcon is a collection of nine short stories. All the stories are interlinked with one another. The novel shows life in the tribal areas situated at the borders of Pakistan, Iran and Afghanistan. In the present study, the researcher has examined the impacts of tribal traditions and rules on the lives of the people of these region. The research deals with the cruel and brutal laws of Federally Administrative Tribal Areas (FATA) and the miserable life style of these tribal people, especially the women of the region, as depicted in the novel. The tribal people have to face the indifference of nature as well as the supremacy of society. The rules and regulations of society have a deep impact on the social, mental and psychological development of its members. The present study deals with the social status of women in these tribal areas. It describes the attitude of tribal customs and traditions toward women and reflects the impact of these brutal laws on the lives of women as well as the poor and suppressed class of the society. This article aims to highlight the tribal customs which, commodify the women of FATA. Qualitative research paradigm has been selected for the novel as it tends to be exploratory and interpretative and feminist perspective have been applied on the sample.
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Mason, Kathleen R., Tess H. Moeke-Maxwell, and Merryn Gott. "CARING FOR OLDER INDIGENOUS PEOPLE WITH CO-MORBIDITIES AT END OF LIFE." Innovation in Aging 3, Supplement_1 (November 2019): S593. http://dx.doi.org/10.1093/geroni/igz038.2202.
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Abstract The number of deaths among older Māori, the indigenous people of New Zealand, are expected to increase by 48% by 2030. Colonization has had a varied impact on Māori ways of being and end-of-life care has become more difficult. Many have become disenfranchised from their families, peoples, lands and culture. Pae Herenga, a for-Māori by-Māori with-Māori qualitative research project, investigated the traditional Māori end-of-life care customs that Māori families used while caring for someone who was dying. An online education resource was developed to support Māori families, their communities and the palliative care sector. Interviews were conducted with 60 Māori participants including older many people (aged over 70). The findings found that families rich in cultural knowledge were proficient in caring for a loved one at end-of-life irrespective of their social or economic position. Cultural care values such as unconditional love, companionship, reciprocity, supportive relationships and collective decision making safeguarded care preferences of the dying. Access to traditional knowledge and traditional healing practices, and an understanding of spirituality helped to strengthen and prepare the dying person, and their families, on the end-of-life journey. The study also found that those families connected to communities’ rich in Māori cultural resources, such as knowledgeable older Māori people, were well supported by the community at end-of-life. This study highlights that Māori use of traditional care customs in all care settings can better support a ‘good death’ from a cultural perspective.
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Seo, Seonyoung. "Temporalities of class in Nepalese labour migration to South Korea." Current Sociology 67, no. 2 (October 4, 2018): 186–205. http://dx.doi.org/10.1177/0011392118792925.
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This article explores the ways in which Nepali migrants perceive, experience and rework their downward class mobilities within the processes of labour migration to South Korea (hereafter Korea). It focuses on the temporal dimension of the migration process in relation to the Korean labour migration regime in terms of three aspects: the temporariness of sojourn, temporal disjunctures and adaptations in workplaces, and temporal resynchronisation in transnational spaces. First, the article argues that the temporariness of their sojourn under the Employment Permit System (EPS) is perceived by migrants as a ‘liminal time’ or a ‘time-out’ from the life course, serving to make the precariousness of life and work bearable. Second, illustrating the subjective experiences of Nepali migrants as underclass workers in unfamiliar workplaces, the article argues that they experience their working-class positions through temporal disjunctures between time in Nepal and Korea, and heteronomous time as discipline under the EPS. Lastly, it is shown that their downward class identities are reworked by dividing working time and social time, with a further temporal resynchronisation between migrants and their homeland. The conceptual and empirical insights offered by this study aim to contribute to the discussions of temporalities of migration and class analysis of people on the move.
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Чеботаренко, Елена, and Elena Chebotarenko. "Institutional Background of Social Market Economy." Bulletin of Kemerovo State University. Series: Political, Sociological and Economic sciences 2018, no. 4 (January 14, 2019): 164–69. http://dx.doi.org/10.21603/2500-3372-2018-4-164-169.
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The quality of life of people and the degree of focus of market economy on the interests of people depend to a great extent on the structure of public institutes, which include formal and informal norms, rules and the organizations that support them. To develop these norms and rules, it is necessary to rely not only on rational considering and calculation of the interacting parties, but also on habits, customs, and traditions. The universal nature of functions of public institutes always acts in the specific ethical cover that reflects the culture of people, their idea of the social justice focused on three fundamental values: equal opportunities, overcoming excess inequalities, and providing honest rules of the game. The institutionalization process includes stages connected with understanding and acceptance by the majority of the principles of socially oriented economy, development of the particular rules, and mechanisms supporting them. Some institutes perform functions of control over the flaws of the market mechanism, others are aimed at alignment of excess social and economic inequalities and ensuring the compensating advantages to everyone.
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Yousefi, Hadi, and Ayoob Moradi. "“Shami” A Public Life Narrator." International Letters of Social and Humanistic Sciences 8 (September 2013): 34–42. http://dx.doi.org/10.18052/www.scipress.com/ilshs.8.34.
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The public life of people in most cases are among forgotten parts of the Persian literature; in other words, most of the poets because of their too much attention to the kings and their actions and behaviors, followed by their disconnection with the inferior class of the society, have rarely composed poems on the public life of the people. The constitutional revolution to a great extent shifted this balance in favor of the public. In this paper, the anthology of the Kurdish blind poet “Shami” - which deals with the poor class of the society and the issues relating to it from a linguistic and thematic perspective - has been investigated and on the basis of the issues that embody most in the anthology, the poems relating to the public life have been categorized into four groups: 1. Life appliances and equipment, 2.Number of people, 3. Speech and 4. Customs and etiquette. This investigation showed that Shami is a poet that understands the pains and woes of the people and tries through an eloquent language to express pains and sufferings of his own class in a poetic form, offering it to the public. Hence, he can be called a social poet as such
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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.
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Javaneese culture adopts and mixes customs from some religions and local beliefs, such as Hinduism, Buddhism, and Islam. Funeral customs may vary across cultures and religions, but there is something common, a ceremony. Funerary customs comprise the complex of beliefs and practices used by a culture to remember and respect the dead, from interment itself, to various monuments, prayers, and rituals undertaken in their honor. Additionally, funerals often have religious aspects which are intended to help the soul of the deceased reach the afterlife. Thus, death is concieved as something terrifying at one side and something waited for at the other side. To respect the moment, people gather and pray for the death and for themselves. The ceremony, i.e. the feast, gave benefecial effects in their social life, creating harmony and solidarity between the members of the community. So, for Javaneese, to show that death has meanings, they create and adopts customs, and practice it whenever such event emerge
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Amirkhanova, Aida K., and Aminat A. Bayramkulova. "WEDDING GIFT EXCHANGE AMONG THE PEOPLES OF DAGESTAN: TRADITIONS AND INNOVATIONS." History, Archeology and Ethnography of the Caucasus 15, no. 4 (January 6, 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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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, no. 1 (April 1, 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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K, Hemalatha. "Sangam Literature as a way to Know Ancient Tamil Beliefs and Omens." International Research Journal of Tamil 4, S-16 (December 12, 2022): 215–23. http://dx.doi.org/10.34256/irjt224s1628.
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Folklore is the culture of particular people protected by their beliefs and customs. Beliefs are created and protected by a community of people. Man’s selfishness and social consequences are developing these beliefs. Beliefs often seem to be the basis of fear, but when we do not perceive supernatural activities and when we are unable to explain the reasons for some events in life. Our mind creates some reason for it. And these reasons become a kind of belief. Beliefs are passed down from one generation to another. From birth to death we see man having various kind of beliefs. Beliefs play a major role in human life and it drives human life. This article examines the beliefs and omens of the ancient Tamils through Sangam Literature.
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KOK, JAN, and KEES MANDEMAKERS. "A life-course approach to co-residence in the Netherlands, 1850–1940." Continuity and Change 25, no. 2 (August 2010): 285–312. http://dx.doi.org/10.1017/s0268416010000160.
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ABSTRACTIn this article, we study variations in co-residence with kin in the Netherlands in the late nineteenth and early twentieth centuries. We use the reconstructed life courses of 17,527 individuals derived from the Historical Sample of the Netherlands (HSN) database. The life-course approach allows us to look at co-residence from the perspectives of both the receiving households and the co-resident kin. What made households take in relatives and do we find a preference for one type of relative over another? What was the background of people who decided to co-reside in another household? How important were family-related ‘altruistic’ motives compared with economic ones? The outcomes suggest the predominance of altruistic motives for co-residence, apart from persistent inheritance customs in the eastern part of the country.
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Grinko, S. D. "Implementing of customs for regulation of family and legal relations." Uzhhorod National University Herald. Series: Law, no. 65 (October 25, 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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Suleman Nasir, Muhammad. "Principles of a Successful Social Life, In The Light of Islamic Teachings." American Journal of Economics and Business Management 3, no. 3 (July 30, 2020): 37–50. http://dx.doi.org/10.31150/ajebm.v3i3.173.
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Society means a group of people who are living together. People need society from birth to death. Without a collective life, man's deeds, intentions, and habits have no value. Islamic society is the name of a balanced and moderate life in which human intellect, customs, and social etiquette are determined in the light of divine revelation. This system is so comprehensive and all-encompassing that it covers all aspects and activities of life. Islam is a comprehensive, universal, complete code of conduct, and an ideal way of life It not only recognizes the collectiveness of human interaction. Rather, it helps in the development of the community and gives it natural principles that strengthen the community and provides good foundations for it and eliminates the factors that spoil it or make it limited and useless. The Principles of a successful social life in Islamic society seem to reflect the Islamic code of conduct and human nature. Islam is the only religion that advocates goodness and guarantees well-being. Islam gives us self-sacrifice, generosity, trust and honesty, service to the people, justice and fairness, forgiveness and kindness, good society and economy, good deeds, mutual unity, harmony, and brotherhood. Only by practicing the pure thoughts, beliefs, and unparalleled ideas of the religion of Islam, can a person live a prosperous life and he can feel real peace and lasting contentment in the moments of his life. A descriptive and analytical research methodology will be used in this study. It is concluded that for a prosperous social life it is necessary to abide by the injunction of Islamic principles, which provides a sound foundation for a successful social life here in the world and hereafter.
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Kalybekova, M. "PROBLEMS OF THE DESTRUCTION OF NATIONAL IDENTITY IN THE 30 – 50s XX CENTURY." edu.e-history.kz 31, no. 3 (October 20, 2022): 212–24. http://dx.doi.org/10.51943/2710-3994_2022_31_3_212-224.
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Annotation. Violent social experiments, violation of citizens’ rights, excesses in national politics, a refusal to take into account the peculiarities of life, customs, complex economic way of life of indigenous people, deportation to Kazakhstan of one million two hundred seven thousand representatives of various peoples and nationalities, unrest during the development of virgin lands, bureaucracy and Corruption in power structures caused various kinds of social and inter-ethnic conflicts. Careful concealment by the Soviet authorities of information about these events and a strict ban on the study of their history have led to the fact that, to date, there is no comprehensive study on this issue in historiography. The experience of identifying and preventing hotbeds of social and interethnic tension is very relevant for multinational Kazakhstan.
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R, Rajeshwari. "Working Class People, as Shown in "Manaamiyangal"." International Research Journal of Tamil 4, S-10 (August 12, 2022): 69–73. http://dx.doi.org/10.34256/irjt22s1011.
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Salma's novel, Manaamiyangal, is entirely about women. It is constructed based on society's conception of a feminine energy that entangles itself in the structures of time. It resounds as a voice of women's disenfranchisement. Many people around the world are praising the glory of women. Every woman in society is still living a life crushed by daily needs and her freedom. Rituals, rituals, and customs in some societies keep women at the boundary line. Some of these women break barriers and are shunned by society when they come out. Even though there are many atrocities against women in society, her family tries to do well but gets them into many problems. Salma mentions in the story Manaamiyangal that the reason for that was the society they lived in and its restrictions. Salma, who thinks about women from many angles, in her portrayal of Sajitha, intuitively conveys the legitimate dreams of girls in childhood. Women like Mehar live a quiet life, keeping in mind the family circumstances. But she struggles to make life better for her children. She illustrates the struggles of less literate women outside of the normal course of society. Generally, women, no matter how educated they are, remain dependent on a man because they believe that men are the protectors of women. Many social superstitions have restricted women in their activities. The thoughts of the people who have such superstitions should be changed. This article is going to discuss the lives of Muslim women, their economies, lives, thoughts, attitudes, and the social conditions that they are unable to recover from due to these social conditions.
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Dang, Oanh Thi Kim. "THERAVADA BUDDHISM IN KHMER PEOPLE’S LIFE IN THE MEKONG DELTA – FROM THE ANGLE OF MARRIAGE." Science and Technology Development Journal 14, no. 3 (September 30, 2011): 79–86. http://dx.doi.org/10.32508/stdj.v14i3.1999.
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Theravada Buddhism, although it is a religion based on the principle of “ly gia cat ái” which means “leaving family and cutting off love, in reality, for the Khmer people in the Mekong River Delta, Theravada Buddhism has very clearly shown secularization into all aspects of Khmer people’s life. In Khmer traditional society, Theravada Buddhism teachings are the foundation for rules which operate social relationship, social management including both the power of community and of pagodas, which creates special features of Khmer traditional agricultural society, completely different from Vietnamese villages and communes. Particularly, in the field of marriage and family, from concepts, rules to wedding rituals, from rites and customs in daily life to funeral rituals of family life etc. all are absorbed and profoundly influenced by Theravada Buddhism ideology and philosophy. The paper aims to learn about influences, and direct as well as indirect impacts of Theravada Buddhism on marriage and family life of the Khmer in the Mekong Delta, contributing more data to prove the role of Theravada Buddhism in the life of Khmer people in the Mekong Delta.
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Jumataeva, Asylgul Sarinjievna. "Ethnopedagogical Bases of Fostering a Respectful Attitude towards Elders." Общество: социология, психология, педагогика, no. 9 (September 25, 2020): 142–44. http://dx.doi.org/10.24158/spp.2020.9.25.
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The paper describes traditions, customs, values of the Kyrgyz people and their role in the upbringing of the younger generation. The relevance of the re-search is due to the loss of many social traditions and customs of respect for elders, which have been inherent in the Kyrgyz culture for a long time, as well as the need to find new forms of educational work with the younger generation. Cardinal cultural and social changes that led to a certain loss of behavior-al expression of respect for elders in different life situations are identified and analyzed. The study shows the features of intergenerational relations in Kyrgyz society, the factors that cause such behav-ior, as well as positive and negative trends in the development of these relations. Effective methods of educational work are proposed in order to foster spiritual and moral qualities in the younger genera-tion.
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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.
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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
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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.
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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
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Suadnyana, Ida Bagus Putu Eka. "KAJIAN NILAI PENDIDIKAN AGAMA HINDU DALAM KONSEP MANYAMA BRAYA." Jurnal PASUPATI 5, no. 1 (December 30, 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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Luong, Pham Trong. "The stimulants and obstacles with regard to social resources for M’nong people in resettlement area and affected area by Buon Tua Srah hydroelectric power plant, Lak district, Dak Lak province." Hue University Journal of Science: Social Sciences and Humanities 128, no. 6B (July 29, 2019): 103. http://dx.doi.org/10.26459/hueuni-jssh.v128i6b.5014.
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<p>While human resources are considered as key factors, social resources are breakthroughs for sustainable poverty reduction and famine elimination. For the M'nong in the area of Buon Tua Srah hydropower plant, Lak district, the establishment of a social network is very important, from which they have the opportunities and benefits to stick together in pursuit of developing sustainable livelihoods and improving the quality of life. Although there are significant signs of the motivating factors such as the good family relationships and clans; the limitation of out-of-date traditional customs; the good relationship between the people and the government, M'nong people are facing the obstacles such as the lack of knowledge and working skills; the unclear and ineffective activities of social organizations; the low training courses, etc.</p>This study identifies stimulants and obstacles regarding social resources in the livelihood development for M'nong people in resettlement and affected area at Buon Tua Srah hydropower plant.
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Pande, Rikardus, Simon Sabon Ola, and Agustinus Semiun. "Nilai Pendidikan Tuturan Ritual Ka Nggua pada Masyarakat Paumere Desa Kerirea Kecamatan Nangapanda Kabupaten Ende." Journal on Education 5, no. 2 (January 18, 2023): 3276–83. http://dx.doi.org/10.31004/joe.v5i2.999.
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This study raises the educational value of the utterances of the Ka Nggua ritual carried out in the life of the Paumere people. This study aims to describe the educational value of the Ka Nggua ritual utterances carried out in the life of the Paumere people which are beneficial for the education of values, character and for the preservation of culture for the local community. The results of this study explain that the educational values contained in the ritual utterances of Ka Nggua, namely (1) the value of religious education as the main value in the life of the Pau mere people, (2) the value of moral education which teaches honesty, sincerity and openness, (3) ethical values teach self-awareness, sensitivity, adaptability, responsibility (4) cultural values that teach respect, inherit and preserve cultural customs, and (5) social education values that teach the nobility of cooperation, mutual cooperation, mutual assistance, mutual respect, cooperation, maintaining unity and brotherhood.
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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.
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Aceh Singkil is one of the areas known as a multicultural area, consisting of various ethnicities, customs, languages, and religions. Such conditions are vulnerable to friction and threaten community harmony. Therefore, building awareness of tolerance is the best step to overcoming problems that can trigger conflict. This study will examine the meaning of tolerance in Aceh Singkil, using the theory of symbolic interactionism. The approach used in this study is a qualitative approach with a descriptive type, with primary and secondary data sources. The process of data retrieval is obtained through observation techniques, interviews, and documentation. The results showed that each group of people, namely the majority and minority, have an awareness of tolerance. The meaning of tolerance for the people of Aceh Singkil is: (1) appreciate and respect, (2) Communicate, (3) Be kind based on religious values, and (4) not annoying. Social activities related to religious values are not negotiable. on the contrary, activities outside religious values can be tolerated by the community.
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Syawaludin, Mohammad. "Social Harmony in The Bedusun Sedakah Tradition at Belitang District Martapura Regebcy Indonesia." Asian Journal of Arts and Culture 22, no. 2 (December 20, 2022): 257649. http://dx.doi.org/10.48048/ajac.2022.257649.
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The various regions of Indonesia certainly have cultures and traditions that are formed and passed down from generation to generation. All existing customs and practices have their own unique features and turn them into a feature of society. The diversity of customs is also an attraction, not only must be preserved, but existing are traditions also important to be introduced to a wider audience. A tradition that exists and is practiced in the culture of the South Sumatra region is sedakah bedusun . A tradition to express gratitude and purify the village from various trials and difficulties of life. This study aims to understand and interpret the social and religious values contained in the tradition. This study uses a sociocultural approach and phenomenological type research while data collection techniques are increasingly advanced, namely observation, in-depth interviews in addition to documentation. Data analysis is used simultaneously through interpretation and contents. The results of this study indicate that traditions based on local wisdom have undergone a process of acculturation and acculturation. The meaning of this tradition is to invite the community at large to maintain harmony and make it a social bridge for many people. This is reflected in each traditional procession and its social significance.
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Machín, Leandro, Jessica Aschemann-Witzel, Angelina Patiño, Ximena Moratorio, Elisa Bandeira, María Rosa Curutchet, Joseline Martínez, et al. "Barriers and Facilitators to Implementing the Uruguayan Dietary Guidelines in Everyday Life: A Citizen Perspective." Health Education & Behavior 45, no. 4 (December 22, 2017): 511–23. http://dx.doi.org/10.1177/1090198117744243.
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An in-depth understanding of the citizen’s perception and behavior is needed for the development of targeted public policies and interventions that can successfully encourage people to shift their dietary patterns and contribute to the prevention of non-communicable diseases. The present work aimed to identify barriers and facilitators for the adoption of the new Uruguayan dietary guidelines from a citizen perspective. Twelve semistructured focus groups were conducted with a total of 91 people (81% female, age 18-64 years) from 3 Uruguayan cities. Findings identified several multifaceted barriers, including lack of value given to food, meals and cooking, taste preferences for unhealthy foods, the unsupportive social context in terms of household preferences, customs and social norms, and lack of control of the situation through insufficient food capabilities, time scarcity, and an adverse food market environment. The potential facilitators discussed in the focus groups were mainly related to policies and regulations to discourage consumption of unhealthful products and the provision of more education and information. In addition, respondents acknowledged the need for own actions in terms of seeking greater cooking skills and enjoyment, incorporating changes in their daily routines and promoting a more supportive social environment. Results suggest that supportive actions are needed to support citizen’s adoption of the new Uruguayan dietary guidelines.
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Cao, Katy (Qiuchang), Holly Dabelko-Schoeny, Keith Warren, and Mo-Yee Lee. "A MIXED-METHOD SOCIAL NETWORK ANALYSIS OF LOW-INCOME DIVERSE OLDER VOLUNTEERS." Innovation in Aging 6, Supplement_1 (November 1, 2022): 335–36. http://dx.doi.org/10.1093/geroni/igac059.1324.
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Abstract Although the health benefits of volunteering among older adults are well established in gerontology, older migrants’ abilities and interests in social participation are hardly recognized. To address the gap, we collected focus groups and survey information in Russian, Khmer, Somali, Nepali, and English to understand the volunteering experiences, social networks, and feelings of loneliness among low-income diverse volunteers in the Senior Companions Program (SCP) in Columbus, Ohio (N=41). The grounded theory approach informed the qualitative analysis. Exponential Random Graph Modeling (ERGM) was utilized to identify statistically significant structural features in the volunteers’ network. Five major themes emerged from the focus groups: (1) Expanding and strengthening social networks through volunteering; (2) Experiencing and coping with loneliness; (3) Experiencing and managing the social impact of COVID; (4) Exploring and loving the program; (5) Social connections outside of the program. Graphs and preliminary ERGM results demonstrate that participants tend to form homophily-based relationships with other volunteers of the same gender (β=2.45, p< 0.001) and from the same country (β=4.86, p< 0.001). However, participants tend to form friendships with people from different racial (β= -1.12, p< 0.001) and different educational backgrounds (β = -0.88, p< 0.001). The tendency to reciprocate (β= 0.96, p< 0.001) and to form triads (β= 9.90, p< 0.001) are both positively significant in the networks. Findings imply that practitioners should attend to within- and cross-cultural relationships in programs for diverse older adults. Addressing language barriers and other sources of homophily may facilitate cross-cultural friendships.
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Firmansyah, Lalu Muhammad Ridho, and Faizal Efendi. "Dialectics of Religion and Culture." IBDA` : Jurnal Kajian Islam dan Budaya 20, no. 2 (October 24, 2022): 200–218. http://dx.doi.org/10.24090/ibda.v20i2.6476.
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This article explains about the religion as the guidance for the people who live in this world that has cultural value in themselves. The human has the culture as creatures, ethics and feelings in conducting the interaction with the God, the other people, and with the nature. Religion and culture have been united in social-religion life in Indonesia. This study ahs purpose to describe the dialectical relation between Islam and local culture in Sasak ethnic that exist in Lombok island by using strategy approach socio-anthropology. This study will elaborate on dialectical Islam and culture and the practicality of religion and culture as the contextual that based on the customs as the effort as maintenance the great value to align the religion life moderatly based on the value of faith that has been as the mutual agreement.
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Lebaka, Morakeng Edward Kenneth. "The Societal Value of Art and Music in the Bapedi Culture and the Implications for Music in Healing as a Cultural Phenomenon." European Journal of Multidisciplinary Studies 4, no. 3 (September 25, 2019): 64. http://dx.doi.org/10.26417/863soe24c.
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Bapedi people’s art and music are a functional and necessary part of everyday life and it would be impossible to understand Bapedi culture without an understanding of their art and music. Within Bapedi people’s cultural context, art and music give life to the values, emotions and daily customs of the Bapedi people. The purpose of this article was to investigate the social, cultural and religious functions of art and music within Bapedi people’s cultural context, and to place Bapedi people’s indigenous art in its social context rather than to discuss aesthetic appeal, stylistic zones, and the formal qualities of art objects. Further, it seeks to discover a) the implications for music in healing as a cultural phenomenon; and how art and music are a functional and a necessary part of the daily lives of Bapedi people. The study used a naturalistic approach and the methods of data collection were video recordings of cultural and religious rituals, social ceremonies and celebrations, interviews and observations. The results have shown that in the Bapedi culture, art and music play a pivotal role in many spheres of the Bapedi people’s lives. The results have also demonstrated that Bapedi people express their emotions through music, and use music for regulating their emotions.
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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, no. 1 (June 15, 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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Zaitseva, Е. А., and A. V. Nuzhdin. "OPPORTUNITIES FOR NATIONAL GAMES USAGE IN SCHOOL." Izvestiya of the Samara Science Centre of the Russian Academy of Sciences. Social, Humanitarian, Medicobiological Sciences 23, no. 78 (2021): 23–27. http://dx.doi.org/10.37313/2413-9645-2021-23-78-23-27.
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In a modern school, at different levels of education, popular systems various elements of physical education can and should be used, which simultaneously allow solving health-improving, developing, and educational tasks. The expediency of including folk outdoor games in the school curriculum is explained by the need to intensify physical activity in the classroom, increase the interest in learning through the use of national games. Different nations’ games have their own distinctive features. The games reflect the way of people life, work, national foundations, ideas about the ideal, social life, and the people history. Folk games allow you to preserve the national flavor of customs, the originality of self-expression of a particular people and convey to the next generations. Folk games have many functions: socio-cultural, educational, entertaining, diagnostic, corrective, communicative, etc. At the same time, the folk game has a powerful resource for educating students to respect the cultural heritage and traditions of the multinational people of the Russian Federation. The article describes some content and methodological aspects of the national games use in school.
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Rai, Jiwan Kumar. "Constructing the Discourse of Marginalised Ethnic Community in Rai's Fire Cares not its Birthday Anniversary." JODEM: Journal of Language and Literature 10, no. 1 (September 30, 2019): 63–76. http://dx.doi.org/10.3126/jodem.v10i1.30399.
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The decade of 2010s is very crucial in literary creation, particularly poetry writing in Nepali literature because the trend of writing shifted to the representation of marginalised people and their “culture as whole way of life” (qtd in During 2). Mainly the indigenous poets are concerned to the issues of marginalised indigenous people. Bhupal Rai's collection of poem Fire Cares not Its Birthday Anniversary falls in the same trend that deconstructs the cultural discourses of the state power and reconstructs the discourse of the indigenous people. In this context, this study aims to find out the issues of cultural discourses in the poems that the poet resists against and reconstructs a new body of knowledge, i.e. a counter discourse of marginalized. In the same way, it attempts to unfold how he resists against the existing body of cultural discourses and reconstructs the discourses from the perspective of marginalised people. Similarly, this study aims to analyses the logical reasons of redefining and reconstructing the existed ruling groups' body of knowledge. The interpretive method has been used to analyses the texts. For this, Foucault's concept of power/discourse has been applied as a theoretical tool. This research article gives the insights to see the interwoven power relations in social practices and construction of knowledge.
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Fakhruddin, Fakhruddin. "SOCIAL MORALITY EDUCATION IN THE REJANG’S CULTURE OF "SERAMBEAK"." Ta'dib 24, no. 1 (June 28, 2021): 137. http://dx.doi.org/10.31958/jt.v24i1.3198.
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The social morality education contained in Serambeak is a meeting of the sacred mission of Islamic education with the Rejang culture in terms maintaining the life of the Rejang community. The Rejang community lives on the basis of a rural life system that strongly adheres to a set of cultures and customs called Serambeak, which contain social morality education of the community. Thus, this qualitative research was conducted by means of the descriptive-analytic method in a way that the words, sentences, and discourses in the literary work of Serambeak were described, and were, then, analyzed by providing understanding and explanations of texts. Data interpretation was carried out resting upon the researcher’s and community’s perspectives through information shared by traditional and religious leaders. The data analysis technique was carried out by classifying the data based on tracing the sentence clusters in Serambeak through the character's speeches and their attitudes. The results of this study revealed the following: First, the use of Serambeak as a local culture with its literary beauty makes it easier for the Rejang community to receive the social morality education brought by Islam as a foreign religion. Second, the content of social morality education in Serambeak consists of the arrangement of life for action and demands for action. Third, the social morality education contained in Serambeak is an effort to erode the old life orders, attitudes, and behaviors of Rejang people.
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Hamzah, Nur, Sangkot Sirait, and Zulkipli Lessy. "Religion, Lifestyle, and Identity Affirmation within Middle Class Malay Muslims in Pontianak of West Borneo." Al-Albab 11, no. 1 (June 30, 2022): 121–38. http://dx.doi.org/10.24260/alalbab.v11i1.2221.
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This work aims at revealing the implications of modernization and improvement of the living standards of the middle-class Malay Muslim community in Pontianak City. The modern world has proven to affects the aspects of religion and culture of the people in the globe, including the Malay Muslims in Pontianak. This is based on research employing qualitative approach with the support of ethnographic activities. Observations and in-depth interviews were to support the data collection from middle-class Malay Muslims in Pontianak. The work suggests that the modernization and improvement of the social class of Pontianak Malay Muslims has changed their relationship to the Malay culture where they have become more selective towards existing customs and traditions. In addition, the increase in the living standards has in fact also increased the desire of Malay Muslims towards various efforts to affirm class identity. Modern Malay Muslims tend to addopt modern life style with the supports of Islamic teachings they practice in everyday life as they consider Islam as the foundation of their customs and traditions. The hegemony of modernity has penetrated the life of the Malay Muslims and influenced the characteristics of their religiousity and Malaydom to a more modernized style.
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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.
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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.
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R, Vimala Devi. "Biological and Social Change of the Aayar Ethnic Group in the Keethari Novel." International Research Journal of Tamil 4, S-3 (June 16, 2022): 50–54. http://dx.doi.org/10.34256/irjt22s38.
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Novels are one of the mainstays of contemporary media documenting the biographies of soil-based peoples. Contemporary writers have documented people's lives, customs, rituals, values, in their novels with a contemporary character. The industrial revolution, the Green Revolution, the White Revolution, the deforestation for development projects, the occupation of agricultural lands, the loss of livelihoods to the people living in their respective areas as refugees, the loss of their own land due to land occupation. Their work records the changes in society during the respective eras, such as the transformation of wages into agricultural wages and the loss of livelihood and suicide. Sundara Ramasamy's Oru Puliyamarathin Kathai, Vairamuthu's Kallaikattu epic, work in novels that record the history of the community or a component of a race. S. Tamilchelvi has recorded the lives of the common people who migrate for their livelihood as sheep migrated for their livelihood as evidenced by Kovalan's complaint to chase the prey for livelihood through the sociological approach in the novel. The writers have written extensively on the unique cultural life style of the Mullai people, the people of Mullai land, from the Tolkappiyam to the novel literature up to today. The purpose of this article is to explore the impact of globalization, liberalism, capitalism, the astounding growth of consumer culture and natural disasters on the livestock breeding and availability of the ancient Aayar.
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Gong, Nan, and I. I. Fedorov. "Historical evolution of the judicial system of Ancient Russia in the aspect of customary law." Legal Science in China and Russia, no. 4 (September 16, 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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Rai, Bidur. "Performance Art of the Rituals in Ethnic Film Numafung." Dristikon: A Multidisciplinary Journal 12, no. 1 (July 5, 2022): 25–33. http://dx.doi.org/10.3126/dristikon.v12i1.46122.
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This paper examines the performance art of the rituals in the Nabin Subba-directed Numafung, which shares some features of artworks, and rituals in the indigenous community. The film presents the fluid lives and ways of the Limbu people in rural eastern Nepal. It depicts a young girl’s struggle with cultural traditions, and the impact of her actions on her community. Numa‘s struggles characterize the lives of other young Nepali women, and are in a dilemma. In spite of hardship and complexity, they must continue fulfilling their desires and cultural traditions. Thus, the paper analyzes the performance art of the ethnic rituals practiced in Limbu culture. To interpret the text, the paper writer uses the critical perspectives from Richard Schechter particularly, Erving Goffman, and Bernhard Giessen and Victor Turner as a theoretical framework. Schechner views that performance art, rituals, or ordinary lives are the restored behaviors because people train and rehearse these behaviors over many times. Everyday life involves years of training and practice, and of performing one’s life roles in relation to social and personal circumstances. In the performing arts or everyday life, performances include ritualized gestures and noises. Performing arts gesture their presentations, and accentuate artistic behaviors. A performance shows highly stylized behavior such as in ballet, or the dance-dramas of the groups. Thus, the paper argues that the movie shares the elements of performance and ritualized behaviors in the indigenous culture and people. In the movie, the central character marries, remarries and elopes in ethnic culture and society. The findings of the study help understand the repeated behaviors of the indigenous people and community as art form.
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Isa, Amrizal, and Riki Astafi. "The Existing of Naqshbandi Tariqa and Its Influence on Socio-Cultural Life of the Sakai People in Bengkalis Regency." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, no. 1 (July 30, 2019): 80–93. http://dx.doi.org/10.15575/jw.v4i1.4072.
Full textAbstract:
This study aims to determine the development of the Naqshabandiyah Tarekat and its influence on the socio-cultural life of the Sakai people in Bengkalis Regency. The findings of this study are that the Naqshabandiyah Tarekat entered and developed among the Sakai Tribe in a number of different regions, but not at the same time with different carrier figures. If mapped, there are three main lines (networks), namely the first line of the Ibrahim Caliph in 1912 at Bomban Potani in the area of Bathin Solapan. Second, the path of Sheikh Imam Sabar Al-Kholidi in 1925 in Beringin Village, Talang Muandau area. Third, Caliph Mahmud in 1947 in Tasik Serai. The presence of the Naqsyabandiyah Tarekat in the onder region of the Mandau district can be well accepted by the Sakai Tribe. This is evidenced by the existence of approximately 11 suluk houses in the Sakai Tribe domicile today. The teachings of the Naqshabandiyah Tarekat greatly influenced the socio-cultural life of the Sakai Tribe. Most of them have abandoned the bad habits that have been practiced and become devout Muslims. Islamic values are very thick coloring their social system both concerning the system of marriage and family life, social relations, political and government leadership, customs and traditions, and the economy.
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Erknya, Saga. "Anti-Alcohol Measures in Hoboksar." Бюллетень Калмыцкого научного центра Российской академии наук 3, no. 19 (December 28, 2021): 360–71. http://dx.doi.org/10.22162/2587-6503-2021-3-19-360-371.
Full textAbstract:
Introduction. The paper examines the alcohol prohibition enforcement implemented by the local government and religious leader among Torghuts in Hoboksar-Mongol Autonomous county of Xinjiang (PRC). The work focuses on the introduced measures and their subsequent practical effect on the community. It is noteworthy that contemporary Torghuts of Hoboksar are distinguished by an alcohol taboo which is the research object herein. The spiritual leader Shalvan Gegeen was a prominent Buddhist scholar and teacher of Xinjiang Mongols. The authority of the spiritual leader in conjunction with the local legislative power and Torghut Mongolian ethnic customs have functioned simultaneously for the alcohol prohibition movement. Goals. The article aims to review how the local spiritual leader, legislative power and conventional customs may ignite non-political enforcements, such as alcohol prohibition. Results. It seems possible to stops some pernicious social habits by the spiritual, social and legislative (‘triangle’) joint efforts. But in terms of the study, the spiritual influence seems overwhelming than the others since it provides people with coupled motivation as compared to a one-sided political enforcement. So, the community is currently observing a non-drinking rule during public and festive events, special attention is paid to healthy life propaganda.