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Although they highlight the Norse (religious) term siðr ‘custom’ and its cognates, some researchers of pre-Christian Scandinavia suggest that the concept of religion involves a Christocentric discourse and should be used cautiously, or even only for Christianity. Some scholars therefore recommend a categorical distinction between pre-Christian (religious) siðr and Christian religion. This paper contributes to this ongoing discussion. I argue that while it is meaningful to highlight the term siðr and its cognates, the distinction between pre-Christian siðr and medieval Christian religion is problematic. 1) While siðr had various meanings in vernacular language, the current debate emphasises only its religious aspect, thus turning the indigenous term into an implicit etic concept. 2) The word siðr and its cognates were also used in medieval Scandinavian languages as designations for Christianity, and hence, the categorisation of pre-Christian siðr and medieval Christian religion is misleading. 3) The distinction between popular siðr and formal religion is fundamentally based on the two-tier model of popular/folk religion–religion. 4) The vernacular (religious) word siðr in the sense of ‘religious customs, the religious aspects of the conventional way of life’ and the heuristic category of (lived) religion are in fact complementary in the study of religion in both Viking and medieval Scandinavia.
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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.
The clash of religions, customs, local beliefs gives a distinctive color in the lives of the people of the Raja Ampat Islands. How the myth of Cuwig's mythical influence on religious life in the village of Lilinta in the Raja Ampat-Papua archipelago and in interpreting and reformulate their religious life in response to the myth of Cuwig. Religious knowledge has an important meaning to improve the faith of the community, thus creating religious emotion, encouraging people to do religious actions, although there is still a society believing the mystical, lack of of religious development. The mythical ghost of Cuwig is influenced by the environment. Myths evolved from the simultaneous stories beginning with the emergence of sudden death from the citizens, the problem spread the issue of the science of Cuwig in the intended person.
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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.
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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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.
Religious life in the practice of religious teachings is shaped by the cultural characteristics of each region. Religious teachings occupy a very important place in their lives and motivate the formation of a spirit of spiritual harmony in order to achieve the goals of Hinduism itself. The Nedeh ceremony is a series of religious activities where rice planting is carried out once every 50 days. Performing this ritual is a tribute to Dewi Sri for physical and mental well-being. The values of Hindu religious education discussed in this study are: divine values, social values, aesthetic values, ethical or moral values and the value of increasing morality and awareness, parallel. The existence of religious customs is supported by customs and religious customs. Pedagogical values can shape and instill noble attitudes, personalities, and personalities so that humans can carry out their work in the future.
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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.
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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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.
Coping with death is a grueling job to be done however it is not impossible. All cultures have developed ways to cope with death. Interfering with these practices may interfere with the necessary grieving processes. Understanding different cultures' and religions response to death can help counselors recognize the grieving process in patients of other cultures. It is also important to realize that, while each individual grief process is unique, there is a form of grief that is disabling, interfering with function and quality of life. A great majority of the people in Anatolia have remained under the influence of tradition as well as religion. In the foundation of main behavior models which forms our traditional life, ensuring them to possess specialty and formation however there lays numerous customs, beliefs and ethic operations. So that such kind of variations affects the death and the bereavement customs. As in the case of the three important event of the life, a great number of beliefs, customs, tradition, ceremonies, and behaviors have been also grouped around death. Such beliefs, customs, transactions, ceremonies and pattern behaviors which accumulated around the death and surrounded individuals with the death are collected under three groups. Sets of traditions formed as pre-death, during death and after death. So this study was carried out so as to determine the approach of Anatolian traditions to the death and bereavement. This qualitative research was conducted by means of semi-structured interviews in which three questions prepared by the researchers and were asked to four volunteer male participants whose mean age was seventy-five years old. The study concludes that the traditions of Anatolia give importance to sharing and supporting the family of deceased, which overlaps the literature of bereavement process psychology.
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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.
There are some scholars, such as Clifford Geertz, Geoffrey Robinson and Miquel Covarubbias who pay much attention to the patterns of the religious and cultural life of Balinese. They show various perspectives on Balinese religious and cultural lives, those that are generally closely related to Hinduism and tourism. For this reason, a study on the religious life of the Muslim communities in Bali is interesting because it represents various viewpoints while revealing another side of Balinese exoticism. Pegayaman Muslim village of Buleleng regency is an old village inhabited by Muslims amidst strong Hindu influences. This village is unique and recognized as one of the oldest Muslim villages in Bali. In general, the people in this village are able to live side by side peacefully with the adherents of other religions through local wisdom by building harmony with puri(castle), pura (temple), and Balinese customs, like actualization of Menyama Beraya in daily life and Sokok Base that are presented at procession of Maulid festival every year.
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Putra, I. Wayan Sunampan. "Realisasi Ajaran Teologi Sosial Melalui Tradisi Ngejot di Masa Pandemi Covid-19." Sphatika: Jurnal Teologi 12, no. 2 (November 21, 2021): 159. http://dx.doi.org/10.25078/sp.v12i2.3014.
<em><span lang="IN">Harmony in religious life is an important phenomenon to note. Considering that several different religions have developed in Indonesia, it is necessary to apply the teachings of harmony theology. Community life under religious pluralism is not always harmonious. In daily life, several cases of disharmony of religious communities often occur. This disharmony occurs because of the lack of tolerance between religious people with one another. To bring back the attitude of tolerance, one needs to explore religious teachings. Thus, there is no longer a nerrow mind against Hindus. The theology of harmony in the Hindu perspective in this case seeks to provide teachings about the unity of mankind. </span><span lang="EN">In the Hindu perspective of harmony theology, every human being should respect his fellow human beings because they come from the same source, namely God. Harmony is a religious obligation and obedience to God, it is also a cultural guideline and customs. The synergy between the two has always greatly influenced people's perspectives and attitudes regarding various matters, including efforts to create a harmonious life in the midst of plurality.</span><span lang="EN"> </span></em>
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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.
Folktales are a powerful source of oral tradition. Regional culture, environment, folk customs, customs and traditions, social customs, manners, beliefs, religious sentiments, and supernatural fantasies shape the content. The story also tells the story of the various cunning, conflicting concepts, life and physical creation, and birth mysteries of the groups involved. The article seeks to discuss the traditional and scholarly classification, the performers, and performance of folktales in West Odisha, also concerned with its socio-cultural implications.
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Setiyawan, Imas Setiyawan, and Elfada Adella Hidayat. "Dialog Antar Umat Beragama Sebagai Piranti Menumbuhkan Sikap Toleransi." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 1 (January 5, 2018): 60–77. http://dx.doi.org/10.31538/almada.v1i1.142.
Inter-religious harmony has until now become a goal in the life of every human being. Where each individual or group continues to maintain an attitude of tolerance to always live peacefully in a country that has diverse ethnic groups, customs, culture and religion. Given that tolerance must be possessed by every human being on this earth. What about mutual respect, respecting the trust of others, and not forcing the truth to those who already have their own truth. Like religious tolerance, every human being must respect the worship procedure for other religions, teachings that they believe in in his religion and do not see one's religious background if he wants to help him. Dialogue, is one way for tolerance to be maintained in interfaith relations. With the dialogue between religious people, whether individuals or religious groups, it will be easier to express their thoughts without fear of arousing words of attacking one another. In every religion, such as Islam, Christianity, Buddhism, Hinduism, and Confucianism, views on tolerance and dialogue between religious groups are different. Although, it has the same meaning. Namely, both of them aim to continue to maintain the harmony of life between religious people. In this article, we will discuss interfaith dialogue, tolerance and dialogue in the perspective of religions. Also how can dialogue be a moral to foster an attitude of enthusiasm among religious people.
Dissertations / Theses on the topic "Religious life and customs":
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Drum, Mary Therese, and mikewood@deakin edu au. "Women, religion and social change in the Philippines: Refractions of the past in urban filipinas' religious practices today." Deakin University. School of Social Inquiry, 2001. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060825.115435.
This research is an exploration of the place of religious beliefs and practices in the life of contemporary, predominantly Catholic, Filipinas in a large Quezon City Barangay in Metro Manila. I use an iterative discussion of the present in the light of historical studies, which point to women in pre-Spanish Filipino society having been the custodians of a rich religious heritage and the central performers in a great variety of ritual activities. I contend that although the widespread Catholic evangelisation, which accompanied colonisation, privileged male religious leadership, Filipinos have retained their belief in feminine personages being primary conduits of access to spiritual agency through which the course of life is directed. In continuity with pre-Hispanic practices, religious activities continue to be conceived in popular consciousness as predominantly womens sphere of work in the Philippines. I argue that the reason for this is that power is not conceived as a unitary, undifferentiated entity. There are gendered avenues to prestige and power in the Philippines, one of which directly concerns religious leadership and authority. The legitimacy of religious leadership in the Philippines is heavily dependent on the ability to foster and maintain harmonious social relations. At the local level, this leadership role is largely vested in mature influential women, who are the primary arbiters of social values in their local communities. I hold that Filipinos have appropriated symbols of Catholicism in ways that allow for a continuation and strengthening of their basic indigenous beliefs so that Filipinos religious beliefs and practices are not dichotomous, as has sometimes been argued. Rather, I illustrate from my research that present day urban Filipinos engage in a blend of formal and informal religious practices and that in the rituals associated with both of these forms of religious practice, women exercise important and influential roles. From the position of a feminist perspective I draw on individual womens articulation of their life stories, combined with my observation and participation in the religious practices of Catholic women from different ethnic and socio-economic backgrounds, to discuss the role of Filipinas in local level community religious leadership. I make interconnections between womens influence in this sphere, their positioning in family social relations, their role in the celebration of All Saints and All Souls Days in Metro Manilas cemeteries and the ubiquity and importance of Marian devotions. I accompany these discussions with an extensive body of pictorial plates.
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Frith, Tabitha 1975. "Reflexive Islam : the rationalisation and re-enchantment of religious identity in Malaysia." Monash University, School of Political and Social Inquiry, 2001. http://arrow.monash.edu.au/hdl/1959.1/9116.
Huang, Shiun-Wey. "Religious change and continuity among the Ami of Taiwan." Thesis, University of St Andrews, 1996. http://hdl.handle.net/10023/14412.
Within a few years of the end of World War Two Christianity had spread to every Taiwanese aboriginal group. Nowadays a variety of Christian churches play an important role in aboriginal society. This study is about conversion to Christianity and its aftermath in an aboriginal village. Fieldwork was conducted among the Ami (one of the nine Taiwanese aboriginal groups), in Iwan, a village on the eastern coastal of Taiwan. In this study the individual interests of social actors are emphasised. I suggest that not only political leaders had special motives (i.e. to pursue political power) in conversion, but also ordinary people had their own interests too (i.e. to pursue a better life in the future). In this sense we might say that the meanings, functions, purposes and aims imputed to religion by converts are arrived at through local dialogues. Religious conversion happened against a historical background of long and sustained contact with colonising immigrants (e.g. Japanese and Chinese). During colonial rule. Ami social life expanded radically and mass conversion took place, in the 1950s, when a common dissatisfaction with life was felt. I argue that relative deprivation was an important factor in this conversion and it became significant because of the emphasis put on it by local political leaders. The adoption of different Christian churches is best understood from the perspective of internal political relations and the careers of political leaders. In general I argue that through the articulations of prominent Ami leaders various external phenomena have been integrated into Ami life and successful articulations have also helped certain political leaders to pursue or maintain their authority.
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Morton, A. "The historical development of Roman religion in Pannonia from AD 9 to 285." Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683048.
Borman, Patricia D. "Spirituality and religiosity and their relationship to the quality of life in oncology patients." Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1159141.
As the efficacy of cancer treatments has improved and the life span for cancer patients has extended, interest in patients' quality of life has increased. Assessing patients' quality of life continues to gain importance as it impacts numerous facets of oncology. Similarly, interest in spirituality and religiosity have increased as they become recognized as resources for healing in health care. This study examined spirituality and religiosity and their relationship with quality of life in cancer patients. Additional variables such as age, gender, and stage of cancer were also examined for their relationship to quality of life in cancer patients. A stepwise multiple regression analysis was performed to determine if spirituality, religiosity, age, gender, and stage of cancer are predictors of cancer patients' quality of life. The analysis indicated that patients with higher levels of spirituality tend to experience better quality of life, and patients with more advanced stages of cancer tend to experience lower quality of life. Religiosity, age, and gender were not predictors of cancer patients' quality of life. Department of Counseling Psychology and Guidance Services
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Harper, Sally. "Medieval English Benedictine liturgy : studies in the formation, structure, and content of the monastic votive office, c. 950-1540." Thesis, University of Oxford, 1989. http://ora.ox.ac.uk/objects/uuid:639874f5-7097-4ee1-a282-4dd82003c309.
By comparison with its secular counterpart, the liturgy of English medieval monasteries has received little attention. This thesis explores one aspect of the liturgy of some of the wealthiest and most influential foundations in England - the Benedictine houses. It covers the formation and proliferation of 'votive' observances, recited as additions to or replacements for the major calendar observances. Evidence is drawn from over fifty manuscripts, dating from the Benedictine reform of the tenth century to the eve of the Dissolution in the sixteenth century. Some thirty monasteries are represented, with particular reference to the practices of Winchester, St Albans, Worcester and St Mary's, York. Part One examines the precedent for appended observances in The Rule of St Benedict (c.540), and the interpretation of this document by the Carolingian reformer Benedict of Aniane (c.750-821). Votive practices in the first English monastic customary, Regularis Concordia (c.970), and other devotional sources of a similar date are analysed. Part Two deals with the proliferation of three major observances after the Conquest - the daily votive office, recited as an appendage to the regular hours, the weekly commemorative office, which served as a replacement for the ferial office, and the independent antiphon (in particular Salve regina), recited or sung after Compline. The structure, adoption and devotional characteristics of each observance are examined, with particular reference to the predominantly Marian bias of much of the repertory. The second volume contains liturgical texts and related analytical tables, a descriptive catalogue of sources, transcriptions of Marian antiphons from the Worcester Antiphoner (c. 1230) and a comparison of eight versions of Salve regina.
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Armstrong, John Malcolm. "Religious attendance and affiliation patterns in Australia 1966 to 1996 : the dichotomy of religious identity and practice." View thesis entry in Australian Digital Theses Program, 2001. http://thesis.anu.edu.au/public/adt-ANU20020729.140410/index.html.
Bendlin, Andreas E. "Social complexity and religion at Rome in the second and first centuries BCE." Thesis, University of Oxford, 1998. http://ora.ox.ac.uk/objects/uuid:5591ee29-9497-4a1a-a1f2-9bbc56af7879.
This thesis studies the religious system of the city of Rome and its immediate hinterland from the end of the Second Punic War to the emergence of autocratic rule shortly before the turn of the millennium. The Romans lacked a separate word for 'religion'. Scholars therefore hold that modern notions of religion, due to their Christianizing assumptions, cannot be applied to Roman religion, which consisted in public and social religious observance rather than in individual spirituality. The first chapter argues that Roman religion can be conceptualized as a system of social religious behaviour and individual motivational processes. A comparative definition of 'religion', which transcends Christianizing assumptions, is proposed to support this argument. In chapter two, modern interpretations of Roman religion, which view Republican religion as a 'closed system' in which religion is undifferentiated from politics and from public life, are criticized. It is argued that these interpretations start from unwarranted preconceptions concerning the interrelation of religion and society. Instead, I suggest that we should apply the model of an 'open system': the religious system at Rome was interrelated with its environment, but at the same time it could be conceptualized as being differentiated from other realms of social activity at Rome. Chapter three refutes the view that the identity of religion at Rome can be described by models of political or cultural identity. Instead, religious communication in Late Republican Rome was characterized by contextual rather than by substantive meanings. The fluidity of religious meaning in Late Republican Rome, a metropolis of nearly 1,000,000 inhabitants, implies that normative definitions of the constituents of Roman religion fail to convince. In relation to coloniae and municipia it is attempted to show that the religious system of Rome, a local religion geared to the physical city and its immediate hinterland, was not capable of becoming a universal religion. In the fourth chapter, the parameters organizing Roman religion are discussed. My thesis is that Roman religion in the Late Republic was decentralized in that religious authority was diffused and religious responsibilities were divided. In the city of Rome, there existed a market of religious alternatives, which was characterized by the compatibility of different deities and cults in a polytheistic context.
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Kingsbury, Kate. "New Mouride movements in Dakar and the diaspora." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669764.
Berliner, David. ""Nous sommes les derniers bulonic": sur une impossible transmission dans une société d'Afrique de l'Ouest (Guinée-Conakry)." Doctoral thesis, Universite Libre de Bruxelles, 2002. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211423.
Book chapters on the topic "Religious life and customs":
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Johnson, Ian. "The ‘Goostly Chaffare’ of Reginald Pecock. Everyday Craft, Commerce, and Custom Meet Syllogistic Polemic in Fifteenth-Century London." In Religious Practices and Everyday Life in the Long Fifteenth Century (1350–1570), 175–99. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.nci-eb.5.123212.
"Religious Customs in End-of-Life Care." In Fast Facts for the Hospice Nurse. New York, NY: Springer Publishing Company, 2020. http://dx.doi.org/10.1891/9780826164643.0011.
Taylor-Guthartz, Lindsey. "Red Threads and Amulets: Women’s ‘Unofficial’ Life in the Family." In Challenge and Conformity, 208–51. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781786941718.003.0007.
This chapter explores unofficial domestic customs. The least visible aspect of Jewish women's lives is the individual customs or practices they perform in a domestic or everyday context, many learnt from female relatives, and the part these play in their religious lives. Individual practices are often so automatic that women do not reflect on them. In some cases, they receive so little attention from rabbis or in popular Jewish literature that women themselves discount or denigrate them as 'superstitions', even as they practise them. There has been a decline in older practices, which are more likely to be identified as magical or superstitious by women operating partly within a Western worldview, whereas more pietistic practices have increased in number among young women with higher levels of formal Jewish education. Other factors that facilitate and shape change in women's religious lives include developing technology in the Western world, such as the replacement of domestic manufacture by industrial production, leading to the demise of customs associated with these technologies, and the growing possibilities offered by the Internet in spreading knowledge of recently invented or expanded customs. Traditionalist women, though principally Western in their education and thinking, are still inextricably linked to their Jewish identity, which often includes customs and practices for which they might struggle to find a rationale, but which they are committed to observing. These customs provide a fertile field for women to adapt and reinterpret existing practices, and to invent new ones that express their most urgent concerns and aims.
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Zeitlin, Steve. "Navigating Transitions." In The Poetry of Everyday Life. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501702358.003.0015.
This chapter considers the poetry underlying rites of passage. Throughout the life cycle, the complex cycling and recycling of customs and rites of passage is reminiscent of the classic children's toy the Slinky. Along with the rites of passage that mark linear time, seasonal customs and holidays shape a sense of cyclical, recurrent time. Rites of passage are the mileposts that guide travelers through the life cycle. In 1909, ethnographer Arnold van Gennep compared tribal rituals in different parts of the world and noted the similarities “among ceremonies of birth, childhood, social puberty, betrothal, marriage, pregnancy, fatherhood, initiation into religious societies and funerals.” All these rites of passage, he observed, consist of three distinct phases: separation, transition, and incorporation.
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Jacob, W. M. "Migrant Religious Groups." In Religious Vitality in Victorian London, 137–59. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192897404.003.0007.
As a world city, Victorian London was a magnet for migrants, including Italians, Germans, French, and Greeks. The two most numerous migrant groups were Eastern European Jews and Irish Roman Catholics, whose arrival challenged and changed their small host communities. Both host communities had to respond to the material and spiritual needs of relatively large numbers of poor migrants whose numbers in limited localities and unknown languages and customs aroused a degree of hostility and fear that they would disadvantage existing poor communities in those districts. The leaders of both communities adopted somewhat similar strategies to prevent ‘leakage’ of members from their respective faith groups in the face of militant Protestant mission activity, and to enculturate them as British citizens, playing a part in civic life, while not compromising the distinctiveness of their faith and its practice.
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Bryce, Trevor. "9. Babylonia in later ages: (6th century bc to 2nd century ad )." In Babylonia: A Very Short Introduction, 103–18. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198726470.003.0010.
‘Babylon in later ages’ begins with Babylonia under Persian rule when Cyrus invaded in 539. He honoured, preserved, and maintained Babylon’s and Babylonia’s time-honoured traditions, cults, gods, and religious customs and sought to remove every trace of Nabonidus’s reign. Babylonia remained under Persian control until the year 330 when the final remnants of the Persian empire fell to Alexander the Great, who died in Babylon in 323. Then came the Seleucid empire under Seleukos, followed by control under the Parthians. Despite numerous changes in rule, the traditional elements of Babylonian religious life and some of the traditional elements of Babylonian intellectual life survived well into the first century ad.
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Dierksmeier, Laura. "Religious Autonomy and Local Religion among Indigenous Confraternities in Colonial Mexico, Sixteenth-Seventeenth Centuries." In Indigenous and Black Confraternities in Colonial Latin America. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9789463721547_ch01.
Confraternities were indispensable charitable institutions in colonial Mexico. Not only did missionaries see the potential of confraternities as a vehicle for evangelization, but also indigenous people themselves used Christianity as a tool for their own protection and survival. Whether it be in their hospital work or economic transactions, indigenous people ultimately became advocates of their own Christianity to advance their social status and power, and to negotiate their community positions. Indigenous customs were by no means eradicated within the new colonial society, and evidence of hybrid practices and local religion can be seen in the activities of confraternity members. By drawing on indigenous symbols and styles and fusing Christian saints with ancestral deities, indigenous people formed a Christianity of their own that was neither fully “orthodox” nor wholly “unorthodox.” Between these two extremes, confraternity life fluctuated dynamically. What emerges from confraternity records, often written in Nahuatl with finances recorded in Aztec currencies, can aptly be called “Nahua Christianity,” a combination of pre- and post-conquest religiosity.
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"2. Law and Custom." In The Religious and Spiritual Life of the Jews of Medina, 25–67. BRILL, 2014. http://dx.doi.org/10.1163/9789004266094_004.
Hien, Nguyen Thi, and Vu Hong Thuat. "Customs related to water and water management in the tradition of the Dai people in Vietnam." In The Cultural Dynamics in Water Management from Ancient History to the Present Age, 123–44. IWA Publishing, 2021. http://dx.doi.org/10.2166/9781789062045_0123.
Abstract This chapter is an ethnographic account of the roles of water in the life of the Black Dai people in the Quy Chau and Que Phong Districts, Nghe An province in central Vietnam. For the Dai people, water meets the needs of their daily life, which includes housing, agricultural production, cultivation, and their customs and religious practices. This account relies on data that was collected for the case study in 24 villages of six communes in the two districts in 2013–2017. Using the views of local people and the information that they shared, this chapter demonstrates how the Black Dai people exploit and use water in an effective and efficient way. Their knowledge, their customs, and their practices reveal cultural identities that have been passed down by elderly people. Water is also reflected in their ways of social behavior and community management. Today in the open market economy and high technology era, their customs and habits related to the use and management of natural water endure and are still being promoted in their daily lives, such as in agriculture and swidden land cultivation.
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Wolfskill, Phoebe. "Migration, Class, and Black Religiosity." In Archibald Motley Jr. and Racial Reinvention. University of Illinois Press, 2017. http://dx.doi.org/10.5622/illinois/9780252041143.003.0003.
Chapter 3 examines the ways in which Motley, alongside numerous black and nonblack artists and scholars, explored religious affiliation as an indicator of socioeconomic class. While Motley renders demonstrative forms of worship through genre scenes of modernist abbreviation and stereotypical figuration, two delicate portraits position his paternal grandmother and himself as contemplative Catholics surrounded by the accouterments of middle-class life. Analyzing Motley’s attention to religiosity alongside the appearance of demonstrative religion in works by Thomas Hart Benton and Jacob Lawrence, the chapter considers the ways in which artistic focus on religious practices spoke to the desire to preserve and respect indigenous customs, while also positioning them as possessing an emotional power at odds with a modern society deemed rational and progressive. The chapter thus considers how Motley contributes not only to an occasionally problematic articulation of Old and New Negroes, but also to a larger discussion of class, regional difference, and bias within American scene art.
Conference papers on the topic "Religious life and customs":
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Md Sawari, Siti Salwa, Zaleha Mohamad, Nor’ain Othman, and Amirul Eimer Ramdzan Ali. "A CONCEPTUAL PAPER OF SPIRITUAL TOURISM MODEL (ISToM)." In GLOBAL TOURISM CONFERENCE 2021. PENERBIT UMT, 2021. http://dx.doi.org/10.46754/gtc.2021.11.057.
Spiritual tourism also known as one type of special interest tourism activity based on the expectations related with spirituality is now continuously developing and is being demanded by tourists. This demand is in line with the improvement of tourist information technology. Spiritual tourism will continuously develop due to the changes in the needs of the market. Initially, spiritual activities are directly connected with religion, and they have now shifted to the idea to something that is related with spiritual activities which include, creating comfort, pleasure and quality experience. Despite of the rapid development, it can be seen in the academic writing research, in which, there are still several researchers who argued religious and spiritual tourism as the same type of tourism. The phenomenon of religious spiritual tourism is more complex in the modern era and has been recognised as a separate tourism. Internationalising religious spiritual tourism in the context of people, places, and events has become a challenge. Religious spiritual tourism requires a new mode as a form of quality tourism development so that it will organise sociocultural life with varieties of unique customs and become a tool to increase regional income, creating job opportunities and indirectly improve Malaysians’ quality of life. Thus, there is an urge to integrate the religious aspect into spiritual tourism. Hence, this research aims to develop an Islamic Spiritual Tourism Model (ISToM) based on Maqasid As Shariah. It is hoped that the findings will contribute to the existing knowledge about values and provide implications for developing spiritual tourism sustainably.
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Zaicovschi, Tatiana. "Reflectarea informațiilor despre lipoveni în revista «Кишиневские епархиальные ведомости»." In Simpozionul Național de Studii Culturale, Ediția a 2-a. Institute of Cultural Heritage, Republic of Moldova, 2022. http://dx.doi.org/10.52603/9789975352147.26.
The magazine “Chisinau Eparchial Vedomosti”, which was published for fifty years (1867– 1917), contains a lot of articles that deal with Lipovans / Old Believers. If the magazine contains rather rich and varied information about such carriers of traditional culture in Bessarabia as Bulgarians, Gagauz, etc. (including customs, traditions, peculiarities of life and everyday life, national character, etc.), then the Lipovans are in a special position. Based on the profile of this magazine and the struggle of the clergy for the purity of the official Orthodox religion, they primarily provide information related to confessional aspects. So, the so-called anti-sectarian missionary activity is covered. Although, according to the authors of the publications, the religiosity of the Old Believers is based on assigning the main importance to the rituals, they could not fail to note the deep commitment of the Old Believers to public worship. Despite the general negative official attitude towards representatives of the Lipovans, some articles also reveal their positive aspects: they talk about teaching children literacy in home schools, about charity, help in the community (the socalled “secret alms”), about preventing them from begging in their environment etc.
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Bataveljić, Dragan. "Usluge bez kojih se ne može – pogrebne usluge." In XVI Majsko savetovanje. University of Kragujevac, Faculty of Law, 2020. http://dx.doi.org/10.46793/upk20.347b.
In this paper the author points to a group of services, which is large and significant, but rather neglected and insufficiently investigated since the authors have not written about them in a systematic way. Namely, many think that in life there are more important services that should fall within the scope of our interest or a research work. However, when the funeral services are comprehensively considered and analyzed, we come to a quite different conclusion. These services, unlike many others, are original, authentic and ancient, coming from a distant past. They are also lasting, that is, they will remain indefinitely. Of course, they have changed in the course of history depending on people’s customs, religion, beliefs, living standard and social class. It is general conclusion that in the course of their historical development, the number funeral of services has gradually increased to become a corpus of an enviable size. There is no doubt that in future this number will further grow and that service law will become richer for one more significant branch of services.
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"Research on Jewish National Customs and Religious Origins." In 2017 4th International Conference on Literature, Linguistics and Arts. Francis Academic Press, 2017. http://dx.doi.org/10.25236/iclla.2017.35.
Syamsurijal, Syamsurijal, Andi Miftahul Maulidil Mursyid, Husnul Fahimah Ilyas, and Abdul Kadir Ahmad. "The Encounter of Customs and Religion in Cultivating Religious Moderation in Bugis." In 9th Asbam International Conference (Archeology, History, & Culture In The Nature of Malay) (ASBAM 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220408.099.
Trubitsyn, Konstantin, Olga Kalmykova, Svetlana Dykina, Natalia Masloboynikova, and Julia Gorbunova. "Formation of conflict competence of customs officials." In Human resource management within the framework of realisation of national development goals and strategic objectives. Dela Press Publishing House, 2022. http://dx.doi.org/10.56199/dpcsebm.sfta4521.
Customs officials must be able to act in terms of non-standard, crisis situations, bear social and ethical responsibility for decisions made, give moral assessment of corruption and other violations of professional ethics; work in a team, be tolerant to social, ethnic, religious and cultural differences; and carry out effective business communication. The authors substantiates the relevance of the process of increasing the level of conflict competence of Customs students (Samara State Technical University), heads and officials of customs authorities. The results of various sociological studies conducted among employees and officials of customs authorities are presented. The authors analyzed the relationship of job satisfaction with subjective factors of the organizational environment (stress of the organizational environment, moral and psychological climate, comfort level of the organizational environment, staff loyalty level, etc.). Methodological recommendations for the formation of conflict competence among customs officials have been offered. The effectiveness of the proposed measures was evaluated using the DEA-method.
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"Philosophical and Religious Implications of Extraterrestrial Life." In 55th International Astronautical Congress of the International Astronautical Federation, the International Academy of Astronautics, and the International Institute of Space Law. Reston, Virigina: American Institute of Aeronautics and Astronautics, 2004. http://dx.doi.org/10.2514/6.iac-04-iaa.1.1.2.11.
Manhalova, Jana. "FINALITY OF LIFE IN CONTEMPORARY RELIGIOUS TRADITIONS." In 4th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS Proceedings. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/33/s12.038.
Prasetiawati, Prasetiawati. "The Role of Religious Harmony Forum for Maintain Religious Life in Palangka Raya." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302093.
Katre, Poonman. "Lessons from adaptaation of local knowledge an traditional practices for urban public spaces as an effective tool for urban devleopment in hot cities." In Post-Oil City Planning for Urban Green Deals Virtual Congress. ISOCARP, 2020. http://dx.doi.org/10.47472/izoo6469.
Historically, Hot cities around India have always relied on urban public spaces for its sociocultural as well as economic activities. They showed a greater capacity to adopt and sustain over time. The reason seems to be lying under its tendency to evolve and accommodate temporality and sustain with its constancy. These urban public spaces were strongly bonded with religions and customs rooted in nature and inbuilt into societal norms, there by emphasizing greater ecological consciousness and protection. But in the last century, globalization brought aesthetic & grand spectacle as deciding criteria for planning and designing of the urban public spaces. The result is, energy consuming, deserted, inaccessible and underutilized public spaces over a longer period as opposed to its short-lived fame. Urbanization has given rise to the new narrative for these urban public spaces which evolved in to hybrid versions conceptualized from global practices. This pose a threat in terms of loss of civic life and decreasing social cultural flows in the city. Cities with the highest temperature seems to be getting the worst of it, essentially due to two main reasons. First are the adopted global models being not responsive to the local context, failing to stay active over longer periods of time and second due to failure to reconceptualize our traditional practices and local knowledge associated with development of cities in to ongoing practices. Previous study of historic Indian public spaces in hot cities, highlights their nature as being symbolic, functionalist, political, performative, and cultural and hence proving to be contextually sensitive. These urban public spaces were designed to be a platform extension of their everyday outdoor life. This everyday outdoor life in hot cities have taken a shape in to various manifestation of forms. And emphasized more on organic development of public spaces. Now, the current system in India that is responsible for generating our urban public spaces are regulated and mandated by state and local guidelines such as, URDPFI guidelines etc. which only mentions about open spaces to be left per area per person or in terms of percentage or buildable area. Little to no consideration has been given to how that open space should be treated. The solution can be found in adaptation and reconceptualizing of these local knowledge and traditional practices suitable to today's spatial context. But a greater consideration needs to be given to the modern-day applicability and checking its suitability. With that consideration, the paper will try to analysis selective samples of urban public spaces before the industrialization in the hot cities depending upon the generic public places i.e., Access and linkage, Purpose and activities, comfort and image, sociability, (Project for public spaces), adaptability, Thermal comfort, User responsiveness. The results then will be tested to check its adaptability in present day context with the help of case study.
Reports on the topic "Religious life and customs":
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Abdulkhaliq, Zubeida S. Kakai Religion and the Place of Music and the Tanbur. Institute of Development Studies, January 2023. http://dx.doi.org/10.19088/creid.2023.001.
This paper discusses the historical context and mythic framework of the Kakai religion. While some information regarding Kakai theological views and beliefs may be known to outsiders, many facets of their religious life, customs and traditions remain undisclosed. Much secrecy surrounds this religion, and non-believers are not encouraged to engage in or witness most Kakai rites. Geopolitical instability in the Kurdistan region also makes access difficult. Throughout this paper we will look at the relationship between Kakai beliefs and music (tanburo), and how the tanbur (a sacred lute) is not merely a musical instrument but is seen as a symbol of Kakai identity, with the music preserving language and legend.
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Gedi,, Zeri Khairy. “Freedom Belongs to Everyone”: The Experiences of Yazidi Women in Bashiqa and Bahzani. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.009.
This CREID Policy Briefing provides recommendations to address the marginalisation, discrimination and exclusion faced by Yazidi women in Bashiqa and Bahzani. Yazidi women in Bashiqa and Bahzani today are still living through the trauma and consequences of the genocide committed by the Islamic State (ISIS). In addition, they face a range of further challenges as marginalised women from a minority religion. While more Yazidi girls and young women are progressing in education, harmful social norms, customs and practices – originating from both wider Iraqi society and the Yazidi community itself – create barriers for Yazidi women who want or need to work outside of the home, access healthcare or engage in public life. Widows and divorced women face specific challenges as they are seen as without male protection. Yazidi women also face the stigma that comes from being a former captive of ISIS, and the discrimination that comes from being judged an “infidel” due to their religion.
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Kapriev, Georgi. COVID-19: Crisis, Social Panic, Religious and Academic Life in Bulgaria. Analogia 17 (2023), March 2023. http://dx.doi.org/10.55405/17-5-kapriev.
This paper reflects on the effects of the COVID-19 pandemic on religious life in Bulgaria, especially in the Orthodox Church, and on the sphere of academic teaching. The picture that emerges against the background of the moderate COVID-19 measures and the non-closure of churches is rather disturbing, given the aggressive attacks by non-believers against ecclesial practice. It testifies to widespread superstition and deep theological ignorance even among those who designate themselves as ‘Orthodox Christians’. The compromise of university education during the COVID-19 panic and the radical changes to the social way of thinking go—as a basis of the perplexity of the social mind—hand in hand with the destruction of the democratic world order by Russia’s war against Ukraine.
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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.003.
India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.
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M., K. Discrimination, Marginalisation and Targeting of Ahmadi Muslim Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.014.
Ahmadi Muslims are criminalised for practising their faith in Pakistan which has resulted in widespread discrimination and continuous, sporadic acts of violence leading many to flee their cities or their country altogether. This is not always an option for those who are poor and socioeconomically excluded. A recent study into the experiences and issues faced by socioeconomically excluded women from the Ahmadiyya Muslim community has found that Ahmadi Muslim women in particular are marginalised, targeted, and discriminated against in all aspects of their lives, including in their lack of access to education and jobs, their inability to fully carry out their religious customs, day-to-day harassment, and violence and lack of representation in decision-making spaces.
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Triakina, Olga O., Olena O. Pavlenko, Nataliia P. Volkova, and Darja Kassim. Usage of E-learning Tools in Self-education of Government Officers Involved in Global Trade Activities. [б. в.], November 2018. http://dx.doi.org/10.31812/123456789/2670.
The article concerns the issue of e-learning tools implementation, including the Customs Learning and Knowledge Community electronic platform designed by the World Customs Organization and the Trade Facilitation Implementation Guide case studies collected by the United Nations Economic Commission for Europe, into the self-education process of current government employees (within in-service training) and future public officers (within master’s programs) connected with international trade transactions. The authors give a description of the content and characteristical features of existing e-learning instruments related to training of professionals in Customs and trade fields as well as of certain tasks developed by the authors. The efficiency of the abovementioned e-learning tools has been experimentally proved in the paper, which has shown that these tools promote the growth of the professional competence of government officers and give a great opportunity for them to be involved in life-long learning to acquire various professional knowledge and skills.
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Research, Gratis. Bioethics: The Religion of Science. Gratis Research, November 2020. http://dx.doi.org/10.47496/gr.blog.02.
Bioethics is a study of the typically controversial ethics which are brought about by the advances in life sciences and healthcare, ranging from the debates over boundaries of life to the right to reject medical care for religious or social reasons
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Al-Qaddo, Syria Mahmoud Ahmad. Shabak Women in the Nineveh Plain: The Impact of Intersectional Discrimination on their Daily Lives. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.008.
This CREID Policy Briefing provides recommendations to address the discrimination and marginalisation faced by the Shabak community in the Nineveh Plains in Iraq. Shabak women in Iraq live within a tribal, religious and patriarchal society. Priority is given to men in terms of education, employment, public life, personal freedom and inheritance. This means that, while all Shabak people have suffered from years of conflict and marginalisation as a religious minority group, women and girls face particular forms of intersectional discrimination. Today more Shabak women go to school and university, and participate in political processes, but these developments have not been consistent or comprehensive for all Shabak women.
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Yilmaz, Ihsan, and Kainat Shakil. Imran Khan: From Cricket Batsman to Populist Captain Tabdeli of Pakistan. European Center for Populism Studies (ECPS), February 2021. http://dx.doi.org/10.55271/lp0006.
Imran Khan is not the first to use populism to wield power in Pakistan. Religious leaders, political figures, and military generals have used faith and the promise of a better life to gain support or legitimize their actions. The uniqueness of Khan’s populism lies in the fact that he has been able to condense a host of diverse ideologies into a coherent populist narrative that has endeared him to “the people.”
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Maheshwar, Seema. Experiences of Intersecting Inequalities for Poor Hindu Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.012.
Through first-hand accounts of marginalisation and discrimination, the research paper in question explores the reality of life in Pakistan for poor Hindu women and girls who face intersecting and overlapping inequalities due to their religious identity, their gender and their caste. They carry a heavy burden among the marginalised groups in Pakistan, facing violence, discrimination and exclusion, lack of access to education, transportation and health care, along with occupational discrimination and a high threat of abduction, forced conversion and forced marriage.
