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Journal articles on the topic 'Sacredness'

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Author: Grafiati

Published: 4 June 2021

Last updated: 25 May 2024

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1

Estika, Nita Dwi, Hanson E. Kusuma, Angela Christysonia Tampubolon, and Filipus Bagus Widyawan. "USER’S PERCEPTIONS OF SACREDNESS (Case Study: Catholic Churches in Indonesia)." DIMENSI (Journal of Architecture and Built Environment) 48, no. 1 (October 26, 2021): 37–46. http://dx.doi.org/10.9744/dimensi.48.1.37-46.

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Sacredness in Catholic churches has two aspects: sacredness derived from the purpose and activities of worship and sacredness that arises from the physical and spatial aspects of a church building. The purpose of this study was to reveal factors that affect sacredness in Catholic churches from the perspective of the worshiper. The researchers conducted an exploratory qualitative research to collect text data related to the perception of Catholic church sacredness. The data were collected through an online questionnaire. The researchers also conducted an explanatory quantitative research to uncover the relationship between level of church sacredness and physical and nonphysical factors. The results showed that the ‘sacred spirit’ factor tends to be more dominant in affecting church sacredness compared to ‘sacred object’. Worshipers measure church sacredness according to ‘devoted reflection’, ‘relationship with God’, ‘quality of space’, ‘enclosure acculturation’, and ‘building style’.

2

Peck, Chris. "Learning and Sacredness." British Journal of Theological Education 8, no. 3 (December 1996): 43–47. http://dx.doi.org/10.1080/1352741x.1996.11674091.

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3

Rousseau, Jérôme. "Knowledge and Sacredness." Culture 7, no. 2 (July 13, 2021): 23–29. http://dx.doi.org/10.7202/1078964ar.

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The importance of the notion of sacredness is well recognized, but its central characteristics remain elusive. A solution can be found by shifting the focus of attention from the objects, persons or rituals which are deemed to be sacred to the statements about those objects. Such statements are accepted by the believer as unquestionably true while being unprovable. Sacredness is thus a feature of statements, not of objects. Sacredness is a procedure whereby a statement may be deemed to be true in the absence of the usual modes of verification, and it thus defines a particular kind of knowledge, distinct from common sense.

4

Chang, Hsun. "The Body-Mind Practices and New Media Technologies: Two Taiwanese Walking Pilgrimages." Cahiers d'Extrême-Asie 30, no. 1 (2021): 251–84. http://dx.doi.org/10.3406/asie.2021.1575.

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Taking two long-distance walking pilgrimages (Dajia 大甲 and Baishatun 白沙屯) held annually in Taiwan as an example, this article discusses how bodily techniques and material technologies engender a sense of sacredness through bodily experience during a walking pilgrimage. “Bodily techniques” include methods of physical action, walking meditation, mental concentration, reduction in logical thinking and discrimination, sharpening of the senses, and mental reset, etc. “Material technologies” include public transport, infrastructure, printing methods, and digital media technologies, etc. The first part of the article emphasizes the differences between urban and rural pilgrims concerning different body-mind practices. The second part focuses on the new media technologies shared by both the modernized Dajia and the traditional Baishatun pilgrimages. From these two pilgrimages we can see that, while technologies do not impede the emergence of a sense of sacrednesss, overall bodily techniques play a greater role in engendering a sense of sacredness than media technologies.

5

SHELDRAKE, Philip. "The Sacredness of Place." Studies in Spirituality 6 (January 1, 1996): 258–75. http://dx.doi.org/10.2143/sis.6.0.2004156.

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6

Marchenko, A. "Kyiv’s burial places sacredness." Bulletin of Taras Shevchenko National University of Kyiv. Geography, no. 63 (2015): 85–88. http://dx.doi.org/10.17721/1728-2721.2015.63.21.

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This paper considers the burial places of Kyiv and their sacred values. Burial as one of the most ancient and sacred objects is not only the resting place of the dead, but also objects that may reflect cultural characteristics of different times for which they exist. Attention given to consideration cemeteries on the part of the sacred resistance, current state and cultural significance. The article considers the concept of sacred sustainability on example of cemeteries of Kyiv, their present state and its possible improvement or preservation.

7

A Bi Spirit Classic by Starhawk. "The Sacredness of Pleasure." Journal of Bisexuality 10, no. 1-2 (April 9, 2010): 18–21. http://dx.doi.org/10.1080/15299711003609609.

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8

Bellous, Joyce. "Children, Sex and Sacredness." International Journal of Children's Spirituality 7, no. 1 (April 2002): 73–91. http://dx.doi.org/10.1080/13644360220117613.

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9

Zhuzey, Myrzahmet, and Isakhan Mukhan. "Sacred Concepts in the World Of Spirituality." Adam alemi 94, no. 4 (December 30, 2022): 170–81. http://dx.doi.org/10.48010/2022.4/1999-5849.16.

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The article examines the concept of holiness (sacredness) as a phenomenon of human culture in close connection with the history of its formation. In the process of analyzing the findings of scientists who studied the nature of the phenomenon of sacredness, the author proves that sacredness is a phenomenon that includes not only religious life, but also cultural and spiritual life in general. Therefore, in this respect, the concept of spirituality is also a concept close to the concept of sacredness. Therefore, he concludes that the idea of sacredness, like spirituality, can be considered as a universal and ahistorical universal core. The analysis of the scientific foundations of the conceptual understanding of sacred or holy values in the Kazakh worldview, originating from ancient Turkic traditions, is considered a novelty of the article.

10

Pawlett, William, and Nataliya Storozhenko. "Bataille and the Left Pole of Sacred." Philosophical anthropology 6, no. 2 (2020): 25–46. http://dx.doi.org/10.21146/2414-3715-2020-6-2-25-46.

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This article examines the notions of left and right poles of Georges Bataille’s sacredness and also analyses their complexity and ambiguous meaning of duality and binary’s contexts through a prism they are usually viewed. Particularly, key factors that influence Bataille’s thought of sacredness are being analysed, the criticism of wrong notion of sacredness interpretation by modern philosophers is being formed. Based on challenging positions of sacred and profane’s binary opposition and also revealing volatile and random movements between pure and impure sacredness and between sacred and profane, Bataille’s philosophy actuality is being proved. Despite wide researches held in this field Bataille’s philosophy potential is still not fully revealed in relation to modern cultural and social researches of religion and philosophical anthropology.

11

Hasbi, Rahil Muhammad, and Inggit Musdinar. "Pengaruh Desain Pada Kesakralan Masjid." Arsir 4, no. 2 (December 31, 2020): 51. http://dx.doi.org/10.32502/arsir.v4i2.2482.

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The Mosque is considered as the House of Almighty, Allah SWT, and also a place of worship for Muslims; doing salat, pray, reciting Quran, etc. When doing salat or praying, Muslims need to focus and concentrate, therefore they need a serene atmosphere that can support to focus and concentrate when they are doing the salat or praying and other activities. This condition can happen if the mosque produces a sacred atmosphere.Understanding the meaning of the sacred can vary in each individual. Each individual has her/his way to understand the meaning of sacredness. These differences emerge because of many factors which can influence the meaning of sacredness in a mosque. Therefore this study wants to find out what factors can influence the sacredness of a mosque and whether mosque design is one of the factors which have greatly influenced the sacredness of a mosqueThe research method is a qualitative method using grounded theory. The results of the study stated that the design was the most chosen factor by respondents as a factor influencing the sacredness of the mosque

12

Alexandru, Ioan. "The Issue of Justice Sacredness." Dialogue and Universalism 25, no. 1 (2015): 247–50. http://dx.doi.org/10.5840/du201525130.

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13

Kapishin, A. E. "E. Durkheim’s concept of sacredness." RUDN Journal of Sociology 22, no. 3 (September 29, 2022): 489–502. http://dx.doi.org/10.22363/2313-2272-2022-22-3-489-502.

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E. Durkheim’s concept of sacredness as formulated in The Elementary Forms of the Religious Life aims at explaining why and how an aggregate of people becomes ‘a single whole’ and reproduces itself. This concept is the logical foundation of Durkheim’s ‘sociological holism’ for it focuses, according to T. Parsons, on ‘the core of the social system’. The principles of this concept are opposite to the principles of ‘methodological nominalism and individualism’ of the British social anthropology as expressed in the theory of animism. Durkheim defines the sacred as an ‘impersonal force’, impersonal ‘collective being’, ‘collective soul’ created and reproduced on the religious cults. The individual principle is reduced by Durkheim to the animal and wild which can be understood only as a part of the ‘collective being’ in primitive societies. In defining the nature of religious rituals, Durkheim relied on the concept of ritual by W. Robertson-Smith, which defines the main meaning of cults as the ‘union’ of adepts with the deity and each other. By removing the deity as a transcendental principle, Durkheim reduced the meaning of religious rituals to the reproduction of social unity, solidarity. Durkheim’s theory of sacredness, like its opposite - the theory of animism, is based on the concepts of the philosophy of the Modern Time, which determined the anthropomorphization of consciousness and confusion of terms ‘person’ and ‘individuality’. The significance of Durkheim’s concept should not be identified in the positivist perspective - as an explanation of facts unexplained by alternative theories. In such an interpretation, this concept was criticized and rejected by most scholars. However, it is important as a part of ‘social engineering’ which changed the intellectual environment, including the scientific community, in a specific, ideologically leftist direction.

14

Hingley, Liz, Benoît Vermander, and Liang Zhang. "(Re)locating sacredness in Shanghai." Social Compass 63, no. 1 (March 2016): 38–56. http://dx.doi.org/10.1177/0037768615611993.

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15

Kováč, Ladislav. "The sacredness of human life." EMBO reports 14, no. 8 (July 12, 2013): 660. http://dx.doi.org/10.1038/embor.2013.98.

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16

Lefebvre, Vladimir A. "Sacredness in an experimental chamber." Behavioral and Brain Sciences 29, no. 2 (April 2006): 189–90. http://dx.doi.org/10.1017/s0140525x06379046.

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I focus on the problem of whether a specific biologic basis exists for reinforcing the power of money. I argue in favor of its existence based on a new interpretation of data obtained in experiments with pigeons and rats in an experimental chamber. The experiments demonstrated that in the animals' behavior we can observe some features that had been considered pertinent to human beings only, such as making certain sources of utility “sacred.”

17

SCHNEIDER, MARK A. "Sacredness, Status and Bodily Violation." Body & Society 2, no. 4 (December 1996): 75–92. http://dx.doi.org/10.1177/1357034x96002004005.

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18

Rose, Mitch. "Pilgrims: an ethnography of sacredness." cultural geographies 17, no. 4 (October 2010): 507–24. http://dx.doi.org/10.1177/1474474010376136.

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19

Androne, Helane, and Leland G. Spencer. "The Sacredness of Black Life." Journal of Communication and Religion 43, no. 3 (2020): 18–28. http://dx.doi.org/10.5840/jcr202043315.

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In this article, we trace arguments for the sacredness of Black life from Sojourner Truth to the Combahee River Collective to the founders of Black Lives Matter, arguing that Black women have consistently drawn on sacred and ritual structures to argue not just that Black life matters but also that Black life has inherent value. As such, we conclude with reflections on Black feminist ethics as an extension of the doctrine of imago dei.

20

Rohman, Fatchur. "Indonesian Tourist’ Perceived Sacredness on Pilgrimage Journey." Asia Pacific Management and Business Application 008, no. 03 (April 30, 2020): 209–22. http://dx.doi.org/10.21776/ub.apmba.2020.008.03.5.

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21

ROHMAN, Fatchur, Ananda Sabil HUSSEIN, Raditha HAPSARI, and Dian TAMITIADINI. "INVESTIGATING SPIRITUAL TOURISM EXPERIENCE QUALITY, DESTINATION IMAGE, AND LOYALTY: THE MEDIATING ROLE OF PERCEIVED SACREDNESS AND SUBJECTIVE WELLBEING." Tourism and hospitality management 29, no. 1 (2023): 133–45. http://dx.doi.org/10.20867/thm.29.1.11.

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Purpose – This study aims to ascertain the links between experience quality, destination image, subjective well-being, and perceived holiness, and their effects on Indonesian spiritual tourists’ loyalty.Design – This study was designed as descriptive and explanatory research to explain the relationship between the observed variables within the proposed model. Methodology – PLS analysis was used to analyze the data collected from 277 respondents. Findings – This study revealed that the most important indicators of tourist loyalty are the destination image and perceived sacredness. While experience quality does not have a direct influence on tourist loyalty, this study demonstrates that it does have a direct effect on subjective well-being. Destination image was also found to have a direct influence on subjective wellbeing and perceived sacredness. Furthermore, this study discovered that perceived sacredness has a considerable mediating influence on the effect of destination image on tourist loyalty. Originality of the research – This study develops a conceptual model to predict tourists’ loyalty in the context of spiritual tourism in Indonesia by combining the constructs of experience quality, destination image, subjective well-being, and perceived sacredness. Additionally, this study demonstrates the theoretical importance of perceived sacredness in mediating the influence of experience quality on tourists’ loyalty.

22

Arifin, Achmad Zainal. "Sacralizing the Tomb and Spring of Bagusan in the Development of Religious Tourism Village." MIMBAR : Jurnal Sosial dan Pembangunan 34, no. 2 (December 10, 2018): 274–82. http://dx.doi.org/10.29313/mimbar.v34i2.3420.

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This article aims to criticize the development of religious tourism which tends to create economic-oriented goals and neglect the sacredness of both religious sites and rituals. The declaration of religious tourism program in many villages tends to push local people further to take more serious attentions to some religious sites and rituals in order to gain more economic profit without considering other aspects, including the sacredness of those religious sites and rituals. Through the case study of managing Sendang and Makam Bagusan in Godean, Sleman, Special District of Yogyakarta, particularly considering on in-depth interviews and participant observations, the results of this research show how the sacredness of religious sites and rituals can be preserved and reproduced along with increasing the numbers of pilgrims. Several efforts in preserving and reproducing the sanctity of religious sites have effectively preserved the sacredness of both sites and rituals from economics-oriented behaviors in developing religious tourism projects across this country.

23

Sayers, William. "Making the Profane Sacred in the Viking Age: Essays in Honour of Stefan Brink, Irene García Losquiño, Olof Sundqvist, and Declan Taggart. Medieval Texts and Cultures of Northern Europe, 22. Turnhout: Brepols, 2020, xi, 332 pp." Mediaevistik 35, no. 1 (January 1, 2022): 382–83. http://dx.doi.org/10.3726/med.2022.01.60.

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Abstract This collection of essays opens with the editors’ biographical sketch of the honoree, Stefan Brink. Their original call for papers elicited an enthusiastic response, allowing them to select topics that accorded well with Brink’s research interests and could also be grouped around a multi-part theme. This results in an unusually coherent and focused collection of essays. The overall theme, summarized in the book’s title, Making the Profane Sacred, is ramified as 1) understanding sacredness, 2) sacredness and space, 3) the sacred and the text, 4) sacredness across contexts, and 5) afterlives of sacredness. (13); these also serve as section headings. The Viking world of the spirit and its internal dynamism are then rewardingly examined along coordinates of both space and time. The Introduction continues with summaries of the 19 essays that comprise the volume. A majority of these focus on broad topics rather than specific texts, sites, pseudo-historical moments, or phenomena, reflective of the senior status of most contributing scholars.

24

Wang, Cheng Lu, Juhi Gahlot Sarkar, and Abhigyan Sarkar. "Hallowed be thy brand: measuring perceived brand sacredness." European Journal of Marketing 53, no. 4 (April 8, 2019): 733–57. http://dx.doi.org/10.1108/ejm-08-2017-0551.

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Purpose The purpose of this study is to capture the strength of consumer’s perceived brand sacredness. The authors developed and validated a measurement scale composed of three related dimensions: supremacy, mesmerization and communitas. Design/methodology/approach Six empirical studies were conducted to identify the brand sacredness construct domains, develop and validate the measurement and test the nomological network between brand sacredness and it antecedent and outcome variables. Findings Results from a series of studies provided robust supports for the scale structure and demarcated the construct domains from other consumer–brand relationship measures. Testing of nomological validity of the scale further showed that brand sacredness is influenced by brand love, emotional brand attachment and brand loyalty and, meanwhile, provides explanatory power to predict theoretically related outcome variables, including transcendent consumer experience, defense of brand, incorporation brand in extended-self, brand ritualism and brand evangelism. Research limitations/implications This study is based on cross-sectional survey data obtained from respondents belonging to well-established brand communities. A longitudinal study involving recent and emerging brand communities could provide an enhanced understanding of the evolution of brand sacredness with time, including brand sacralizaton process as well as possible de-sacralization process. Practical implications The study provides significant insights for brand managers to create an enduring brand and ascertain that consumers find their affiliations with the brand and make it the sacred core of their lives by fandom management through brand evangelism. Originality/value This study adds to the theory on consumer–brand relationship realm by delineating the domains of brand sacredness with its defining feature of extraordinary experience transcending an ordinary brand. It contributes to the existing body of branding and customer-based brand equity literature by incorporating the spiritual aspects of faith, passion and devotion into measuring the value of a brand.

25

Han, Dong-Gu. "Proverb’s Understanding of God and Sacredness." Korean Journal of Old Testament Studies 18, no. 1 (March 2012): 12–33. http://dx.doi.org/10.24333/jkots.2012.18.1.12.

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26

Drozdek, Adam. "Descartes : Mathematics and Sacredness of Infinity." Laval théologique et philosophique 52, no. 1 (1996): 167. http://dx.doi.org/10.7202/400977ar.

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27

HASHISAKO, Mizuho. "A Safety Device for the Sacredness." Annual Review of Sociology 2008, no. 21 (2008): 25–36. http://dx.doi.org/10.5690/kantoh.2008.25.

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28

Pradel, Lucie. "African Sacredness and Caribbean Cultural Forms." Caribbean Quarterly 44, no. 1-2 (March 1998): 145–52. http://dx.doi.org/10.1080/00086495.1998.11829576.

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29

Orr, W. "Milton and the Defeat of Sacredness." Cambridge Quarterly XXVI, no. 2 (February 1, 1997): 99–117. http://dx.doi.org/10.1093/camqtly/xxvi.2.99.

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30

Master, Zubin, and G. K. D. Crozier. "Symbolism and Sacredness of Human Parthenotes." American Journal of Bioethics 11, no. 3 (March 11, 2011): 37–39. http://dx.doi.org/10.1080/15265161.2011.552692.

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31

Orr, W. "Milton and the defeat of sacredness." Cambridge Quarterly 26, no. 2 (February 1, 1997): 99–117. http://dx.doi.org/10.1093/camqtly/26.2.99.

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32

Badat, Bilal. "Hierarchies of Sacredness in Ottoman Calligraphy." Beiträge zur islamischen Kunst und Archäologie 6, no. 1 (2020): 125–34. http://dx.doi.org/10.29091/9783954906789/008.

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33

Vinogradova, E. V. "RUSSIAN CONSTITUTIONALISM. A RETURN TO SACREDNESS." Вестник Пермского университета. Юридические науки, no. 1 (59) (2023): 47–72. http://dx.doi.org/10.17072/1995-4190-2023-59-47-72.

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Introduction: modern Russian constitutionalism has its own specific nature that is determined by Russian history, philosophy, law, within which European and Eastern traditions were transforming, while gradually, over many centuries, creating sovereign Russian statehood. The study of its modern model becomes a focus of research attention due to the adoption of constitutional amendments that formed new institutions and gave a somewhat different meaning to the previously existing ones. This predetermines the interest in the study of the legal foundations of the model of Russian constitutionalism, contextually related to the philosophical conceptual ideas of understanding law as a significant value. Purpose: to form a new element of the paradigm of constitutionally significant values – the ‘sacred/profane’ system. The main objective is to study the formation of sacred values and their reflection in constitutional documents and legal science. Methods: historical-legal and formal-legal methods were used in the course of research. Results: the importance of efforts to reinforce sacred values for the strengthening of Russian statehood was substantiated. Conclusions: the projection of the social system ‘sacred/profane’ into law has not been studied so far. Such a study is relevant within the framework of concepts that determine the interaction of the individual, society, and government.

34

Tampake, Tony, and Janhard Katampuge. "Sakralitas Kue Adat Tamo Untuk Inklusivitas Keagamaan Masyarakat di Sanger, Sulawesi Utara." Indonesian Journal of Religion and Society 4, no. 2 (December 30, 2022): 69–79. http://dx.doi.org/10.36256/ijrs.v4i2.231.

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Sanger community in North Sulawesi has one type of sacred food called Kue Adat Tamo. The food has become medium and symbol of Sanger community's religious worship. The sacredness of Tamo Traditional Cake is internalized and expressed in an annual Tulude ritual forming their inclusive social religious identity. Therefore, this paper aims to answer the ontological question about the understanding of Sanger community in Tuma towards the sacredness of Tamo Traditional Cake that becomes their collective expression and inclusiveness. To answer this question, the research was conducted using a qualitative approach and the type of ethnographic research as well as data collection techniques through interviews and observations carried out in Tuma Sanger Village. The result of the study indicates that the sacredness of Tamo Traditional Cake lies in the collective admiration and respect of Tuma community in Sanger for Ghenggonalangi which is symbolically expressed in the community's annual thanksgiving party known as Tulude. Based on these findings, the main argument of this paper is that the sacredness of Tamo Traditional Cake is rooted in the acculturation of religious culture and the social reality of Tuma Sanger community.

35

Cesari, Jocelyne. "Time, Power, and Religion." Journal of Law, Religion and State 9, no. 1 (March 2, 2021): 95–123. http://dx.doi.org/10.1163/22124810-00803003.

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Abstract The main argument of this paper is that the sacred time and space of the nation has displaced the meaning of sacredness of the religious sites, and legitimized the national community. By comparing the Temple Mount and Ayodhya disputes, the paper exposes the tensions between two polarities, sacred/profane and religious/political, which helps explain the influence of national identities on the contested sacredness of religious sites. The competition over the Temple Mount is nested within a “thicker” context of conflicting political claims over Jerusalem and national territory between Jewish groups on one hand and between Jews and Muslims on the other. The Ayodhya disagreement is related to the political tensions between the dominant and the minority religions, which have turned the religious dispute over a holy site into a debate on the sacredness of the national community.

36

Sawicki, Sarah K. "Opposing Vitalism and Embracing Hospice: How a Theology of the Sabbath Can Inform End-of-Life Care." Christian bioethics: Non-Ecumenical Studies in Medical Morality 27, no. 2 (May 29, 2021): 169–82. http://dx.doi.org/10.1093/cb/cbab008.

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Abstract Medicine often views hospice care as “giving up,” which results in a reduced quality of end-of-life care for many patients. By integrating a theology of the Sabbath with modern medicine, hospice becomes a sacred and valuable way to honor the dying patient in a comprehensive and holistic way. A theology of Sabbath as “Sacredness in Time” can provide the foundation for a shift in understanding hospice as a legitimate care plan, which shifts the focus from controlling and manipulating space for the body, to rest and enjoyment of time for the whole person. First, I explore vitalism and its negative effects on the institution of hospice. Second, I address the main misconceptions and biases surrounding hospice in order to establish hospice as an appropriate option for the terminally ill. Finally, I argue for a shift away from sacredness in space (as seen in vitalism) to sacredness in time.

37

Alshynbayeva, M. A., D. Vesselinov, and Z. K. Kartova. "Language reflections of the concept of the sacred in the Kazakh worldview." Bulletin of the Karaganda university Philology series 106, no. 2 (June 30, 2022): 74–79. http://dx.doi.org/10.31489/2022ph2/74-79.

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The article focuses on the ways of representation in the language of sacred concepts in the worldview of the Kazakhs. The etymology of the term “sacred” used in the socio-political and scientific environment is given. The scientific and theoretical foundations of the concept of sacredness in historical consciousness are analyzed. The article reveals the concept of national value, sacredness, which is of particular importance in the Kazakh worldview. The concept of sacredness is considered from the point of view of the theory of language. It is determined that the sacred concepts for the Kazakh can be recognized in society through traditions and customs; reflected through linguistic units. The material of the study is set expressions, proverbs, and sayings. The practical significance of the study lies in the possibility of using its results, first of all, in teaching the disciplines of the philological cycle: language theory, linguoculturology, sociolinguistics.

38

Nopriansyah, Waldi, Makhrus Munajat, and Abdul Mujib. "Maintaining the Plurality and Sacred Value of Islamic Law through the Existence of the Sharia Banking Law." Al-Ahkam 32, no. 1 (April 28, 2022): 65–86. http://dx.doi.org/10.21580/ahkam.2022.32.1.8825.

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Islamic banks are the fastest growing Islamic financial institutions in Indonesia. In fact, Islamic Banks already have special regulations, namely Law Number 21 of 2008. This article aimed to analyze how important the Sharia Banking Law is in maintaining the plurality and sacredness of Islamic law in every sharia banking operational activity. The method used in this article is qualitative with a normative approach. This article found that Sharia Banking Law supports the sacredness of Islamic law, namely to realize the benefit. The existence of the Sharia Banking Law indirectly shows its capacity as a legal product that provides a plurality space so that the law can be enjoyed by all humans and all religions based on community beliefs. In addition, the existence of the Sharia Banking Law can also be a reference for other Islamic law products to provide a plurality value space behind the sacredness of Islamic law in Indonesia.

39

Jonuks, Tõnno. "Instead of Introduction: How Old Is Sacredness?" Folklore: Electronic Journal of Folklore 81 (April 2021): 7–14. http://dx.doi.org/10.7592/fejf2021.81.introduction.

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It is customary that references to history are used to legitimise one’s ideological and religious statements. This method is particularly visible in contemporary pagan and spiritual movements, in which history has a crucial position not only in justifications of religious claims but also in searching inspiration for contemporary beliefs and for providing a structural framework for (re)constructing past religions. The commonest explanation for using history in arguments and rhetoric in religion is to add credibility to one’s claims. Examples can be found in traditional institutional religious organisations, in contemporary spiritual movements, but also in the rhetoric of individual charismatic leaders. Such rhetorical manner is not common to contemporary religions only but can also be followed in historical folk religion (see, e.g., Johanson 2018). For instance, in a record of a heavily worn eighteenth-century copper coin, used for healing magic in the early twentieth century, the old age of the coin is specifically valued.

40

KOTS, Tetiana. "SACREDNESS IN SPEECH-MAKING OF MAKSYM RYLSKYI." Culture of the Word, no. 92 (2020): 76–86. http://dx.doi.org/10.37919/0201-419x-2020.92.6.

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Abstract:

The article is devoted to the analysis of linguistic means of sacrality as a style category, covering the solemnly elevated, traditionally established register of expressive linguistic means that hold the dominant values of the figurative book syntagms of religious style. Particular attention is paid to the unveiling of the stylistic potential of biblical words and expressions in the early speech-making of Maksym Rylskyi. The linguistic mechanisms of sacrality as a means of creating linguistic color, solemn, sublime, aesthetic perfection, positively-valued sounding of a poetic word are revealed. Performing stylistic, compositional, pragmatic functions in the artistic text, the sacral units are expressions of the individual-authorial reception of the values. Traditional artistic means of expressing sacrality in Maksym Rylskyi’s language are biblical words and phraseologisms, which are included in the registers not only of dictionaries of biblical words and expressions, but also of common phraseological and interpretative dictionaries dominant in the figurative book syntagms of the religious style and at the same time the expression of the gravity of the spiritual memory of the nation. In poetic contexts biblical words and expressions often acquire a metaphorical, lyrical sound, attesting to the sacral desemantization of lexemes, but instead actualizing implicit linguistic semantics.

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Costa, Marco, and Leonardo Bonetti. "Geometrical Factors in the Perception of Sacredness." Perception 45, no. 11 (July 11, 2016): 1240–66. http://dx.doi.org/10.1177/0301006616654159.

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Levi, Daniel, and Sara Kocher. "Perception of Sacredness at Heritage Religious Sites." Environment and Behavior 45, no. 7 (May 23, 2012): 912–30. http://dx.doi.org/10.1177/0013916512445803.

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Batra, S. M. "The Sacredness of the Cow in India." Social Compass 33, no. 2-3 (June 1986): 163–75. http://dx.doi.org/10.1177/003776868603300203.

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August, Wikitoria. "Maori women: Bodies, spaces, sacredness and mana." New Zealand Geographer 61, no. 2 (August 2005): 117–23. http://dx.doi.org/10.1111/j.1745-7939.2005.00025.x.

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Kayal, Philip M. "Healing homophobia: Volunteerism and ?sacredness? in AIDS." Journal of Religion & Health 31, no. 2 (1992): 113–28. http://dx.doi.org/10.1007/bf00986790.

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Romero-Ivanova, Christina Louise. "The Sacredness of Remembering and Re-storying." International Journal of Literacy, Culture, and Language Education 1 (December 9, 2020): 4–27. http://dx.doi.org/10.14434/ijlcle.v1i0.26974.

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This article discusses findings from a qualitative research study which focused on how women from diverse backgrounds used storying as a space to make sense of life experiences that had highly impacted their lives. This article explores how women’s stories mediate their experiences of being temporarily silenced, how they resisted others’ silencing over their own viewpoints, and how their storying mediates different ways of “talking back” through story-writing in letters and journals and story-living through an intentional practice of wearing an artifact of trauma. Multiple interviews were used as the primary data sources, and through these the participants’ stories emerged. Intersections of gender, race, religion, and socioeconomic status in the participants’ stories were analyzed, and the categories of silencing, resistance/talking back, and resilience developed. Findings included the participants’ abilities to navigate issues related to others’ forced perspectives on their bodies as a social and political space (Pitts, 2003; Woods, 2012).

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Doehring, Carrie, Ann Clarke, Kenneth I. Pargament, Alice Hayes, Dean Hammer, Markos Nickolas, and Patricia Hughes. "Perceiving Sacredness in Life: Correlates and Predictors." Archive for the Psychology of Religion 31, no. 1 (January 2009): 55–73. http://dx.doi.org/10.1163/157361209x371492.

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Mullooly, John P. "The Sacredness and Dignity of Human Life." Linacre Quarterly 59, no. 4 (November 1992): 3–4. http://dx.doi.org/10.1080/00243639.1992.11878174.

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Palacios, Margarita. "On Sacredness and Transgression: Understanding Social Antagonism." Psychoanalysis, Culture & Society 9, no. 3 (November 22, 2004): 284–97. http://dx.doi.org/10.1057/palgrave.pcs.2100015.

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Panko, O. I. "Sacredness of the secular: manifestations and interpretations." Актуальні проблеми філософії та соціології, no. 41 (2023): 50–55. http://dx.doi.org/10.32782/apfs.v041.2023.9.

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