Articoli di riviste sul tema "Religiousness in art"

The aim of this current study is to identify the relationship between psychological well-being, Religiousness, and Problems and counseling needs to Elderly . As well as the differences between males and females in psychological well-being, Religiousness, and Problems and counseling needs. also the differences between the high level of education and the low level of education in all variables. This study includes a sample of Elderly (N= 100) (45male and 55female). researchers used psychological psychological well-being Scale, Religiousness Scale, and The List of Problems and counseling needs. the results showed that there is a relation between psychological well-being, Religiousness, and Problems and counseling needs to Elderly, and there is different between males and females in all variables, and different between the high level of education and the low level of education.

This article focuses on religiousness and spirituality in the art works of psychiatric patients of Nikkilä Hospital, Finland. The pictures analysed here belong to a collection held at the Helsinki City Museum and they were made during the twentieth century. The theoretical frame of the study is a cultural study of mental health. The collection is approached as presenting a specific kind of imagery which has connections not only to the personal history and diagnoses of the patients; their cultural context and hospital environment is also taken into account. The religiousness and spirituality of the Nikkilä collection are also compared with outsider art and examples of art history internationally.

It is a cliché that most Greek art (indeed most ancient art) was religious in function. Yet our histories of Classical art, having acknowledged this truism, systematically ignore the religious nuances and associations of images while focusing on diverse arthistorical issues from style and form, or patronage and production, to mimesis and aesthetics. In general, the emphasis on naturalism in classical art and its reception has tended to present it as divorced from what is perceived as the overwhelmingly religious nature of post-Constantinian Christian art. The insulation of Greek and Roman art from theological and ritual concerns has been colluded in by most historians of medieval images. Take for instance Ernst Kitzinger's monographic article entitled ‘The Cult of Images in the Age before Iconoclasm’. Despite its title and despite Kitzinger's willingness to situate Christian emperor worship in an antique context, this classic paper contains nothing on the Classical ancestry of magical images, palladia and miracle-working icons in Christian art. There has been the odd valiant exception (especially in recent years), but in general it is fair to say that the religiousness of antiquity's religious art is skirted by the art historians and left to the experts on religion.

Bárbaro Rivas (1893–1967) is considered to be the first ‘primitivist’ and ‘figurativist’ in Venezuela. Local and ludic elements create the central axis of popular and figurative Venezuelan art transformation from the late 19th to the mid-20th century. It was when a sign in painting was redefined – resignified and became an element binding main forms of popular art, reality of artist’s world, simplicity of life transformed into an idea of primitivism. Like other artists of his times (Armando Reverón), Bárbaro Rivas derived his art from life of local society and his own experience. His art is marked with autobiographical elements, which constitute a borderline between common sense and madness. Presented world is permeated with religiousness, magic and superstitions. In visualization, it is important to present reality from a double perspective; his artworks contain twoand three-dimensional grounds embraced in a single depiction. Plastic poetics of Bárbaro Rivas contains contradictory elements, inconsistent prima facie, yet containing in their nature rudimentary elements rooted in popular imagination, religious beliefs, etc. The world, being a mixture of elements, becomes a peculiar metisage expressed through the simplicity of primitivism, in the context of searching and describing new worlds and experience. This article aims not only at explaining how Venezuelan artist imagines and plans his art, but also at describing his approach to popular and local elements in Venezuela, which then spread across the whole Latin America as a form of artistic expression.

The aim of this article is to present a personal reflection regarding the theoretical/philosophical relation between the generally accepted theological grounding of icon painting and other contemporary artistical endeavours to integrate the religious feeling – of Christian-Orthodox inspiration. This reflection is based on a mixture of ideas from different thought-frameworks which have as common ground the need for speculating on issues such as ‘tradition understanding’, ‘personal expression’, ‘art and religiousness’, exactly those key-themes that are constituting the fundamental threads of my argumentation. Hence, my appeal to authors like Lucian Blaga, Leonid Uspensky, Martin Heidegger, Paul Evdochimov, and Christos Yannaras. The point of departure for my study is the powerful and unavoidable conflict between the need for personal artistic interpretations of religious themes – expressed through contemporary artistic techniques and the application of contemporary metaphysical modelings – and the need for attaching oneself to an ‘authentic’ tradition of religious experience and to a community with deep roots in history. My all-round thesis is that this conflict cannot be, at least, clarified by choosing, from the artistic point of view, between two extremes: contemporary secular art on the one hand, and sacred, canonical art on the other hand, but by finding conceptual common pathways.

This paper aims to show the stylistics of devil’s disobedience story in Al-Quran . There are seven stories in seven chapters of al-Quran which talk over devil’s disobedience story. This stylistics of devil’s disobedience narratives is analysed by the observation of al-Quran stories within stylistics frame. There were four stylistics which the writer found in this paper. First, the stylistics of this story used four exposure techniques, they were a story began by climax scene, a story began with no preface, a story described by human imagination involve, and a story with insertion of religiousness advices. Second, presentation of story’s elements in this story served all of elements within a story, they were prominent figure, phenomenon, and dialogue. Third, there were three kinds of repetition happened in this story, they were a repetition of story line with the different character, a repetition of story with the different chronology, and a repetition of story with the different language style. Fourth, the art of story description in this story could arouse our mind and psychomotor. Keywords: Stylistics, Devil’s Disobedience Story, Seven Stories

The present investigation examines the prospective associations of religiousness/spirituality with depression and the extent to which various dimensions of forgiveness act as mediating mechanisms of these associations. Data are from a nationally representative sample of United States adults who were first interviewed in 1998 and reinterviewed six months later. Measures of religiousness/spirituality, forgiveness, and various sociodemographics were collected. Depression was assessed using the Composite International Diagnostic Interview administered by trained interviewers. Results showed that religiousness/spirituality, forgiveness of oneself and others, and feeling forgiven by God were associated, both cross-sectionally and longitudinally, with depressive status. After controlling for initial depressive status, only forgiveness of oneself and others remained statistically significant predictors of depression. Path analyses revealed that religiousness/spirituality conveyed protective effects, prospectively, on depression by way of an indirect path through forgiveness of others but not forgiveness of oneself. Hence, forgiveness of others acts as a mechanism of the salutary effect of religiousness/spirituality, but forgiveness of oneself is an independent predictor. Conclusions regarding the continued development of this type of research and for the treatment of clients with depression are offered.

AbstractThe religion-science debate has heated up in recent years, with polemical arguments on both side decrying the other. Given that the dominant view is of religiousness as a relatively fixed personality trait, all of this furor seems excessive. Interested in just how malleable religiousness is, we exposed half of our participants to an argument against the existence of God by Richard Dawkins. Those exposed to Dawkins' arguments showed lower self-reported religiousness, as well as less implicit association between religion and truth. These results demonstrate the flexibility of trait religiousness.

In the first half of the 19th century in literature on art the term ‘Old Masters’ was disseminated (Alte Meister, maître ancienns, etc.), this in relation to the concept of New Masters. However, contrary to the widespread view, it did not result from the name institutionalization of public museums (in Munich the name Alte Pinakothek was given in 1853, while in Dresden the Gemäldegalerie Alte Meister was given its name only after 1956). Both names, however, feature in collection catalogues, books, articles, press reports, as well as tourist guides. The term ‘Old Masters’ with reference to the artists of the modern era appeared in the late 17th century among the circles of English connoisseurs, amateur experts in art (John Evelyn, 1696). Meanwhile, the Great Tradition: from Filippo Villani and Alberti to Bellori, Baldinucci, and even Winckelmann, implied the use of the category of ‘Old Masters’ (antico, vecchio) in reference to ancient: Greek-Roman artists. There existed this general conceptual opposition: old (identified with ancient) v. new (the modern era). An attempt is made to answer when this tradition was broken with, when and from what sources the concept (and subsequently the term) ‘Old Masters’ to define artists later than ancient was formed; namely the artists who are today referred to as mediaeval and modern (13th–18th c.). It was not a single moment in history, but a long intermittent process, leading to 18th- century connoisseurs and scholars who formalized early-modern collecting, antiquarian market, and museology. The discerning and naming of the category in-between ancient masters (those referred to appropriately as ‘old’) and contemporary or recent (‘new’) artists resulted from the attempts made to systemize and categorize the chronology of art history for the needs of new collector- and connoisseurship in the second half of the 16th and in the 17th century. The old continuum of history of art was disrupted by Giorgio Vasari (Vite, 1550, 1568) who created the category of ‘non-ancient old’, ‘our old masters’, or ‘old-new’ masters (vecchi e non antichi, vecchi maestri nostri, i nostri vecchi, i vecchi moderni). The intuition of this ‘in-between’ the vecchi moderni and maestri moderni can be found in some writers-connoisseurs in the early 17th (e.g. Giulio Mancini). The Vasarian category of the ‘old modern’ is most fully reflected in the compartmentalizing of history conducted by Carel van Mander (Het Schilder-Boeck, 1604), who divided painters into: 1) oude (oude antijcke), ancient, antique, 2) oude modern, namely old modern; 3) modern; very modern, living currently. The oude modern constitute a sequence of artists beginning with the Van Eyck brothers to Marten de Vosa, preceding the era of ‘the famous living Netherlandish painters’. The in-between status of ‘old modern’ was the topic of discourse among the academic circles, formulated by Jean de La Bruyère (1688; the principle of moving the caesura between antiquité and modernité), Charles Perrault (1687–1697: category of le notre siècle preceded by le siècle passé, namely the grand masters of the Renaissance), and Pellegrino Antonio Orlandi writing from the position of an academic studioso for connoisseurs and collectors (Abecedario pittorico, 1704, 1719, 1733, 1753; the antichimoderni category as distinct from the i viventi). Together with Christian von Mechel (1781, 1783) the new understanding of ‘old modernity’ enters the scholarly domain of museology and the devising of displays in royal and ducal galleries opened to the public, undergoing the division into national categories (schools) and chronological ones in history of art becoming more a science (hence the alte niederländische/deutsche Meister or Schule). While planning and describing painterly schools at the Vienna Belvedere Gallery, the learned historian and expert creates a tripartite division of history, already without any reference to antiquity, and with a meaningful shift in eras: Alte, Neuere, and lebende Meister, namely ‘Old Masters’ (14th–16th/17th c.), ‘New Masters’ (Late 17th c. and the first half of the 18th c.), and contemporary ‘living artists’. The Alte Meister ceases to define ancient artists, while at the same time the unequivocally intensifying hegemony of antique attitudes in collecting and museology leads almost to an ardent defence of the right to collect only ‘new’ masters, namely those active recently or contemporarily. It is undertaken with fervour by Ludwig Christian von Hagedorn in his correspondence with his brother (1748), reflecting the Enlightenment cult of modernité, crucial for the mental culture of pre-Revolution France, and also having impact on the German region. As much as the new terminology became well rooted in the German-speaking regions (also in terminology applied in auction catalogues in 1719–1800, and obviously in the 19th century for good) and English-speaking ones (where the term ‘Old Masters’ was also used in press in reference to the collections of the National Gallery formed in 1824), in the French circles of the 18th century the traditional division into the ‘old’, namely ancient, and ‘new’, namely modern, was maintained (e.g. Recueil d’Estampes by Pierre Crozat), and in the early 19th century, adopted were the terms used in writings in relation to the Academy Salon (from 1791 located at Louvre’s Salon Carré) which was the venue for alternating displays of old and contemporary art, this justified in view of political and nationalistic legitimization of the oeuvre of the French through the connection with the tradition of the great masters of the past (Charles-Paul Landon, Pierre-Marie Gault de Saint-Germain). As for the German-speaking regions, what played a particular role in consolidating the term: alte Meister, was the increasing Enlightenment – Romantic Medievalism as well as the cult of the Germanic past, and with it a revaluation of old-German painting: altdeutsch. The revision of old-German art in Weimar and Dresden, particularly within the Kunstfreunde circles, took place: from the category of barbarism and Gothic ineptitude, to the apology of the Teutonic spirit and true religiousness of the German Middle Ages (partic. Johann Gottlob von Quandt, Johann Wolfgang von Goethe). In this respect what actually had an impact was the traditional terminology backup formed in the Renaissance Humanist Germanics (ethnogenetic studies in ancient Germanic peoples, their customs, and language), which introduced the understanding of ancient times different from classical-ancient or Biblical-Christian into German historiography, and prepared grounds for the altdeutsche Geschichte and altdeutsche Kunst/Meister concepts. A different source area must have been provided by the Reformation and its iconoclasm, as well as the reaction to it, both on the Catholic, post-Tridentine side, and moderate Lutheran: in the form of paintings, often regarded by the people as ‘holy’ and ‘miraculous’; these were frequently ancient presentations, either Italo-Byzantine icons or works respected for their old age. Their ‘antiquity’ value raised by their defenders as symbols of the precedence of Christian cult at a given place contributed to the development of the concept of ‘ancient’ and ‘old’ painters in the 17th–18th century.

Abstract. We provide ratings for a representative set of 2,000 German first names with regard to perceived sex, foreign origin (yes/no), and familiarity. In two studies participants ( N = 736 and N = 237) estimated intelligence, education, attractiveness, religiousness, age, warmth, and competence of persons with the respective name. Descriptive results show strong stereotypes in society in that most of the top-rated names on intelligence, competence, and religiousness were male, whereas all top-rated names on attractiveness and warmth were female. The reliability of most ratings is satisfactory. We provide correlations between the rated dimensions to give an overview of the internal structure of the dataset. To enhance usage of the dataset, we provide an R-package, which allows querying subsets of names depending on experimental requirements.

In the initial months of the COVID-19 pandemic in 2020, we collected data (N = 1,420) from Portugal and Spain in relation to personality (i.e., Dark Triad traits, Big Five traits, religiousness, and negative affect) and attitudes related to COVID-19 about its origins, opinions on how to deal with it, and fear of it. The most pervasive patterns we found were: (1) neurotic-type dispositions were associated with stronger opinions about the origins of the virus and leave people to have more fear of the virus but also more trust in tested establishments to provide help. (2): religious people were less trusting of science, thought prayer was answer, and attributed the existence of the virus to an act of God. We also found that sex differences and country differences in attitudes towards COVID-19 were mediate by sex/country differences in personality traits like emotional stability, religiousness, and negative affect. For instance, women reported more fear of COVID-19 than men did, and this was verified by women’s greater tendency to have negative affect and low emotional stability relative to men. Results point to the central role of neuroticism in accounting for variance in broad-spectrum attitudes towards COVID-19.

A secular state, like United States of America, guarantees the private right of individual to express their religious ideas in public. In the era of media, religious broadcasting serves as a mean for individuals to express their private rights of speech and act based on their faith in public. By taking prosperity televangelical broadcasts as the main object, this article examines several aspects that are critical for understanding the religiousness and the secularization of American televangelism. This article provides an overview of the socio circumstances and movement roots of evangelism, examines the religiosity and spirituality frames in televangelism, and identifies the commodification of the religiosity and spirituality frames.

The questions of mutual relations of science, politics and religion are considered in the second part of the article. To the author's opinion religiousness is present in any act of economic decision-making as the science cannot answer the question "What for?". Nevertheless alternative calculus of probable effects of management should be based on scientific knowledge to a maximum degree. The author compares available alternative variants of globalization with "Prussian" and "American" ways of capitalism development in agriculture. The interest of liberals in marxism in modern Russia is connected with the search of means of ideological management of the citizens educated in the Soviet system.

Religious orientation and psychological functioning were investigated in an analog study with 83 participants. After completing the Religious Orientation Scale (Allport & Ross, 1967), participants read a continuous narrative with three scenarios in which they first committed a dishonest act, and then felt compelled to confess what they had done. The final scenario contained a manipulation of grace or no-grace, in which half of the participants were forgiven for their act and half were not. Following each scenario, participants were tested for feelings of guilt and related behavioral and emotional responses. Intrinsically religious participants were more prone to guilt, more likely to confess their wrongdoing, and more likely to forgive themselves than extrinsically religious subjects. Guilt was found to have a mediating effect between intrinsic religiousness and some, but not all, outcome variables. The potentially beneficial consequences of guilt are discussed.

Background. Although religious delusions (RDs) are common in geriatric psychiatry, we know little about their frequency and content. Our study examines the prevalence and content of religious hallucinations (RHs) and RDs and how they relate to the diagnosis and the patients’ denominational background and other aspects of religiousness. Methods. Semi-structured diagnostic interviews were conducted with inpatients and outpatients (N = 155, mean age 76.5) at a geriatric psychiatry department in the Netherlands. We used the Schedules for Clinical Assessment in Neuropsychiatry 2.1. Results. The prevalences of RHs and RDs were 19% and 32%, respectively. RHs were mostly auditory. There was no statistically significant difference between the prevalence of RHs in schizophrenia (17.5%) and in psychotic depression (9.4%). Compared to non-affiliated patients and mainline Protestants, RDs were significantly more prevalent in raised and current strict Protestants, especially in those with psychotic depression. RHs were more prevalent in Evangelical (e.g., Pentecostal) and strict Protestant patients. The presence of RDs was associated with several measures of religiousness (e.g., dogmatism, religious coping). Conclusions. Religion is likely to act as a symptom-formation factor for psychotic symptoms in strict Protestant older adults. More detailed research might lead to a fuller understanding of how strict religious beliefs may affect the content of psychotic symptoms and unintentionally add a component of existential suffering. It is important for mental health professionals, especially the predominantly secular professionals in the Netherlands, to recognize and address religious themes.

ABSTRACTAlthough philosophical and contemplative traditions suggest that religiousness and spirituality are associated with wisdom, few empirical studies have examined the relationship. This paper investigates the associations between spirituality and mystical experiences and two types of wisdom: practical wisdom, primarily the ability to understand and resolve difficult life dilemmas (or an ‘expert’ knowledge system and the highest level of synthesised mental functioning), and transcendent wisdom, which goes beyond personal self-interests, biases and perceptions, and involves the ability to see things or others as they are directly. Two studies are reported. The first is of mostly older European-American and Vietnamese-American adults. It was found that mystical experiences promoted transcendent wisdom, but that the effect was moderated by self-enhancement values of power, status and achievement. The Vietnamese-American adults who reported mystical experiences and endorsed high self-enhancement values scored the lowest on transcendent wisdom. Being part of a religious or spiritual community positively associated with transcendent wisdom. On the other hand, religiousness, spirituality and mystical experiences did not relate to practical wisdom. The second study was of European-American and Vietnamese-American young adult students. It found that institutional and personal religious/spiritual practice was associated with two self-report measures of wisdom. Regardless of the mechanisms and processes associated with spirituality and mystical experiences, its fruits appear to be associated with transcendent wisdom.

The article considers the conditions of spiritual process in the new-religious movement Lightprayer. Based on the analysis, it is argued that Lightprayer itself and the techniques involved can be seen as new-religious methods of self-awareness and experienced relationship to divinity. To approach the spiritual process I will draw upon the procedures of Bruno Latour’s Agency-Network-Theory. The ethnographic material concerning the Fire Ritual is interpreted from the perspective of ANT in two ways. First, I will examine the human and non-human terms of the spiritual process in the visible world. Second, I will apply the ANT reading also regarding the invisible world of inner religious experience and thus immaterial actors. In both case I will analyze and interpret field notes, photographs and interviews. The intensity of the spiritual process can be considered as a central characteristic in the analysis of the specific traits of religious activities and also the motivations for participating in them. The perspective of ANT foregrounds the contributions and roles of the human and non-human actors in the actualization of spiritual process in Lightprayer. At the same time the research surveys the meaning of spiritual process in general among new and traditional religiousness.

The article deals with the problems of formation of spiritual and moral values of children in the creative heritage of the great Ukrainian teacher Grygoriy Vaschenko. The author analyzes the main approaches of the teacher to the tasks of spiritual and moral upbringing of youth. The deep significance of the scholar's opinion on the assimilation by younger generations of national traditions, cultural heritage of the people and the presence of the ideal for imitation is emphasized. The importance of the Christian foundation in the formation of two basic principles of the educational ideal – Christian morality and Ukrainian spirituality is characterized. The expediency of the Ukrainian teacher's explanation of the strategy of close interaction of such institutes of education as the family, educational institutions, church and society is shown. It is proved that the spiritual and moral aspects of the heritage of G. Vashchenko are basic in the conception of the Ukrainian educational ideal.The modern paradigm of education involves recognizing man as the main value that develops in conjunction with the global world. The ideas and thoughts of G. Vashchenko are needed today in Ukraine, especially in the development of the national education system, in particular on such important issues as spirituality and morality. The purpose of the article is to study the role and place of the spiritual and moral upbringing of the individual in the development of the concept of the Ukrainian educational ideal in the heritage of the outstanding Ukrainian teacher of the twentieth century G. Vashchenko.The analysis of the scientific works of G. Vashchenko proves that the problem of the spiritual and moral upbringing of the individual is one of the leading in the creative heritage of scientist. Since morality is closely linked to the nature of man, the conditions of his life, religious be liefs, then there are systems of morality inherent in individual peoples, - said G. Vashchenko. The system of morality of every nation characterizes the solution of the main issues: the nature of man, the main purpose of his life and the criteria of morality. According to the educator, most of the population in Europe, America and Australia adhere to Christian morals. The pedagog is convinced that the ideal of the Ukrainian is based on two basic principles: Christian morality and Ukrainian spirituality. G. Vashchenko developed a model of the educational ideal of Ukrainian youth, in particular aspects of the theory of national moral education ("Education of the will and character" (1952-1957), "Education of love for the motherland" (1954), "Educational ideal" (1964), "Moral Christian and communist "(1962).G. Vashchenko noted that the norms of morality were created, perfected by the Ukrainian people for centuries. He believed that the family values laid the foundation for the purity of relations in the family, regulate the relations of different generations, promote the development of such concepts as marital fidelity, become the constituent elements of culture inherent in Ukrainians and their historical heritage. It is in the family that the foundations of the formation of moral values in children are laid, the need for their mastering is raised. The teacher emphasized that in the process of moral education of a person it is necessary to form in it a national awareness, love to his native land, language, customs, traditions. The moral education of G. Vashchenko is inseparable from religiousness. G. Vashchenko emphasized the importance of moral and religious education of youth. He paid special attention to the upbringing of patriotism in the Ukrainian youth on a Christian basis G. Vashchenko saw the moral and spiritual perfection of personality in the education of love for work.In solving the problems of moral education, the teacher paid special attention to the formation of such qualities in personality as availability of a worldview, based on an idealistic-religious basis, high principles, honesty, humanity and kindness, sociability and solidarity, courtesy, respect for the elders, restraint in behavior and utterances; discipline, tolerance, ability not to be lost in defeats, decisiveness.Analyzing G. Vashchenko's creative heritage, we draw the conclusion that in the concept of national education, developed by the teacher, the problems of spiritual education of Ukrainian youth take on a priority place. According to G. Vashchenko's heritage, the path to spirituality lies: first, through the acquisition of national culture - folklore, literature, and art; and secondly, through the transfer of traditions, customs that are national in nature; and thirdly, due to the increase in the level of consciousness of citizens. The system of values of the rising generation should be formed in such a worldview, which is based on spiritual and moral components.Thus, the study leads to the conclusion that G. Vashchenko's pedagogical heritage is based on the Christian traits of education and aims at the revival of morality in society and the resolution of one of the most important tasks by the Ukrainian people: to bring to a high level their spiritual culture, education, science and art, to become at the same level with the advanced peoples of Europe and America.The study made it possible to distinguish the following provisions: first, in the concept of the Ukrainian national educational ideal, the main role is assigned to the formation of spiritual and moral values; secondly, the spiritual and moral upbringing of the individual in the concept of the Ukrainian-educational ideal takes the priority place; thirdly, the principles of Christian morality and Ukrainian spirituality must necessarily be combined with national values; fourth, the ways of forming the basic principles of the Ukrainian educational ideal are closely linked to the means of religious education, the formation of a person's outlook through the influence of the family, school, language, the acquisition of national culture, the transfer of traditions, customs; fifthly, in the formation of spiritual and moral values, an important factor is the close interaction of such institutions of education as the family, educational institutions, the church and society.

<em>Indonesia with diversity of ethnic, culture, tradition, social group, religion, and so on, on the one hand, has aroused the dynamics of cultural diversity and positive civilization; on the other hand, it will even become the cause of conflict and disintegration, if it is not managed wisely and comprehensively. Multicultural education in Indonesia, however, should not only become an academic discourse, but it needs to be implemented in the concrete sphere, among them is in the education realm. Here, we need a conceptual frame in its implementation, so that the problem that emerges as the effect of the diversity and religiousness bias does not become a heavy burden of this nation. Multicultural education is a reform as well as the process of education which inculcate to the students the values and beliefs the importance of uniqueness recognition at every ethnic, culture, and other social groups. There are at least five scopes in multicultural education, they are (1) promotion to strengthen cultural diversity; (2) promotion to respect human right and other different people; (3) promotion to act based on his own way of life for every human being; and (5) promotion to the importance of equality and distribution of authority among different social groups.</em>

AbstractThe Philippines are the only predominantly Christian nation in Southeast Asia. The tradition of the passion of Christ is supposed to be the centre of Philippine religiousness and the fascination with the suffering, battered and dead Christ can be regarded as a characteristic feature of Philippine lowland society. The most spectacular expressions of the so-called Philippine 'Calvary Catholicism' are flagellation and crucifixion. In 1996–1998, the author studied Philippine passion rituals in the village of Kapitangan. During the Holy Week, thousands of people mostly from Manila visit the church and observe the spectacle of ritual crucifixions on Good Friday in the churchyard. In Kapitangan, mostly women are nailed to the cross, which is, however, is not an act of volition. They act under directions 'from above', possessed by Sto. Niño or Jesus Nazareno. All of them are (faith-)healers. All of them are founders of a religious movement. In this article, the author uses Ernst Troeltsch's typology — church, sect, mysticism — as a tool to raise questions about ritual crucifixion as a focus of community and collective identity formation, both on the local and national level of society. Troeltsch's typology sheds light on the delicate relation between the Philippine 'official' church and practices of the so-called 'folk-Catholicism'. It illuminates motives and aims of the healers, who are called 'new mystics' by some scholars, and the sense of belonging of their followers. It also reveals discourses of consent and dissent among the spectators and general public, provoked by that literal re-enactment of Jesus' death.

Individuals across the globe have become increasingly active in financial markets. The advent of new technology, the availability of various financial products, the liberalization of the economy and the support of an efficient banking system have all facilitated the participation of investors in Indian financial markets. Household savings form a significant part of investments in any economy. In Indian context, the percentage of savings is quite high. The high percentage of savings in India is primarily on account of the savings made by women in India. The role of women in investment decision-making in India cannot be ignored. Therefore, the objective of the study is to provide insights into the characteristics that act as strengths and weaknesses of women and to bring out the opportunities and threats faced by them as investors. In the present study, the diverse literature available worldwide on investment decisions of women has been explored and analysed. The findings of the study revealed that women are holistic thinkers, balanced, intuitive and quality conscious. They adopt a futuristic approach and perform in-depth research prior to investing. They are good savers and at the same time self-controlled. All these characteristics acts as their strengths while undertaking investment decisions. On the other hand, risk aversion, conservative attitude, lower levels of financial knowledge, lack of confidence, too much dependence on guidance from others, reluctant to cause unnecessary change in status quo, poor health and religiousness are their weaknesses. The microfinance, financial literacy and women empowerment initiatives intend to provide opportunities for their growth and development whereas a lesser amount of pay, shorter and interrupted employment history, and exclusion from informal networks act as threats to women’s financial well-being. The study suggests that the endeavours made by women and the support from the society is needed in order to convert the weaknesses and threats of women into their strengths and opportunities for them, thereby improving their participation in financial markets.

The main object of the study was to define the attitude of Polish society to forty-six types of behaviour controversial from the moral point of view and/or prohibited by law. Another aim was to determine which of the socio-demographic variables examined influence the different opinions about those types of behaviour. Two pilot surveys preceded the study. They concerned two quota samples of 100 persons each and were aimed at finding out, among others, which of the alternative descriptions of the separate types of behaviour might constitute better indices. As a result, descriptions of several types of behaviour were rewritten, and some others formulated more intelligibly. The study proper was conducted in November 1987; a national random sample of 2000 persons was examined. The respondents could choose one of the following seven answers: I do not condemn at all; I do not condemn; I rather do not condemn; it is difficult to say; I rather condemn; I condemn; I condemn utterly. Questions concerning all of the 46 types of behaviour included in the study could be answered the above seven ways. The analysis was based on arithmetic means of answers which ranged from 1 to 7 in value. The following types of behaviour were the least condemned (the figures are arithmetic means; proportions of utter condemnations have been quoted in brackets): 1. becoming an unmarried mother – 2.65 (2.9 per cent); 2. leaving the country forever – 3.45 (5.7 per cent); 3. watching porno films – 3.76 (8.4 per cent); 4. living unwed – 3.87 (11.1 per cent); 5. unintentional homicide – 4.29 (12.7 per cent); 6. tourists’ petty trade abroad – 4.33 (11.8 per cent); 7. divorce – 4.42 (13.8 per cent); 8. criticising the political system in public – 4.46 (11.5 per cent); 9. addiction to tobacco – 4.48 (14.3 per cent); taking part in a strike – 4.55 (14.3 per cent). As shown by the results of the AID analysis, the best predictors of public opinion’s attitude to the above-mentioned ten types of behaviour are as follows: for becoming an unmarried mother – education; for emigration – age; for watching porno films – education; for fornication – religiousness; for unintentional homicide – the answers were not differentiated (homogeneity of opinions); for tourist’ petty trade – age; for divorce – religiousness; for criticising the system in public – education; for addiction to tobacco – age; for participation in strikes – education. Among the above ten types of behaviour that are least condemned, the most numerous group concerns the broadly interpreted sexual sphere which testifies to great transformations in sexual morals of Polish society. Also conspicuous is the presence of two types of behaviour from the sphere of politics among those least condemned. On the other hand, there are no criminal offences in this group. The following types of behaviour proved to be the most condemned (they are arranged according to the rising means; proportions of utter condemnations in brackets): 37. addiction to alcohol – 6.41 (56.7 per cent); 38. espionage – 6.48 (62.0 per cent); 39. kidnapping an airplane – 6.55 (66.1 per cent); 40. drug addiction – 6.57 (64.7 per cent); 41. failure to help a person in mortal danger – 6.60 (66.5 per cent); 42. robbery 6.65 (71.0 per cent); 43. rape – 6.67 (72.4 per cent); 44. hooligan battery – 6.73 (75.6 per cent); 45. murder – 6.78 (81.0 per cent); father-daughter incest – 6.81 (83.3 per cent). The best predictors of differentiation of opinions were as follows: for alcoholism – sex; for espionage – marital status (the unmarried, that is the younger, condemned espionage less strongly) for air-plane kidnapping – place of residence; for drug addiction – the answers were not differentiated (homogeneous opinions); for failure to help – the answers were not differentiated (homogenous opinions); for robbery – education (condemnation growing with the level of education); for rape – place of residence (the rural population condemning it less strongly); for hooligan battery – the answers were not differentiated (homogeneous opinions); for murder – place of residence (peasants and inhabitants of small towns condemning it less strongly); for incest – education (condemnation growing with the level of education). Of the above ten types of behaviour that were most condemned, eight are offences, including the most serious ones like rape, robbery and murder. The differences between the means of answers are much smaller here than in the case of the most tolerated types of behaviour. The opinions are also differentiated to a much smaller degree with respect to the independent variables examined. In three cases (drug addiction, hooligan battery and failure to help), the examined socio-demographic traits failed to differentiate opinions at all, which points to extremely unanimous condemnation of those acts. An analysis of the list of the most condemned types of behaviour leads to the following conclusions: 1. the more condemned a given act, the smaller the differentiation of opinions; 2. Polish society is particularly intolerant to aggressive behaviour: the list contains as many as five aggressive acts; 3. the most condemned types of behaviour do not include acts such as e.g. theft of private and public property (ranks 31 and 29 respectively); prostitution (rank 25); homosexualism (rank 32; bribery (rank 26); failure to pay maintenance (rank 34); social parasitism (rank 23); speculation (rank 27); also none of political acts were condemned as much; 4. eight of the ten most condemned types of behaviour are offences; addictions are condemned to a comparable extent; 5. the differences between the mean answers concerning the separate types of most condemned behaviour are slight (ranging from 6.41 for alcoholism to 6.8 for incest). Polish society is relatively tolerant to sexual behaviour. In the list of 46 examined types of behaviour arranged according to growing means of answers, becoming an unmarried mother ranks first, watching porno films – third, fornication – fourth, divorce – seventh, adultery – twenty-second, prostitution – twenly-fifth, and homosexualism – thirtysecond. In the case of the two latter types only, that is prostitution and homosexualism, the means of answers exceeded 6, while four of the seven types included in this group were among the most tolerated. The variable which has the greatest influence on the attitude to sexual behaviour is religiousness. The attitude to religious practices was the best predictor of differentiation of opinions in the case of fornication, adultery, and divorce, and appeared as a differentiating variable of a secondary importance in the case of watching porno films and prostitution: Education significantly modified the attitude to homosexualism, watching porno films, and becoming an unmarried mother. Sex, instead, most strongly differentiated the attitudes to prostitution, women condemning this type of behaviour more strongly than men. Against expectations, age was never the best predictor in relation to sexual behaviour. Nor could the typothesis be confirmed that the rural population condemns behaviour of that sphere more strongly than the urban one. Quite the contrary, the two groups appeared not to differ from each other in their opinions about sexual behaviour. Also political acts are greatly tolerated by Polish society. Two of them can be found among the ten least condemned: criticising the system in public (rank 8), and participation in a strike (rank 10). Further, “underground” political activity ranked eleventh, participation in a street demonstration – fifteenth, and refusal to enter military service (which in Poland has a political context as a rule) – eighteenth. The attitude to political acts, however, is particularly differentiated according to the separate socio-demographic traits. Here, the best predictor is education: the higher its level, the greatest the tolerance. Education best differentiated the attitude to criticising the system in public, participation in a strike, and participation in a demonstration. The attitude to political opposition, instead, was best explained by material situation (tolerance increasing with the worsening of that situation). On the other hand, the opinion about refusal to enter military service depended mostly on marital status, single (that is, younger) respondents being considerably more tolerant in this respect. The following conclusions can be drawn from an analysis of the Polish public opinion’s attitude to political acts: 1. there was in this group the greatest dispersion of answers according to the separate socio-demographic traits; 2. the attitude to political acts is entirely independent of the level of religiousness; 3. the influence of Party membership on the differentiation of opinions proved much smaller than expected. Polish society shows a low tolerance to behaviour related to alcohol: illicit distillation of liquor ranked twentieth, unlicensed sale of alcohol thirtieth, and alcoholism – thirty-seventh (that is, among the most strongly condemned types of behaviour). Sex is the variable which has the greatest influence on the attitude to behaviour related to alcohol. In all of the above three cases, women condemned behaviour related to alcohol much more strongly than men. The following conclusions can be drawn from the AID, analysis: 1. despite the generally low permissiveness of behaviour related to alcohol, the opinions of the separate subgroups of respondents are highly differentiated and range from very stnong condemnation to considerable tolerance; 2. the above very high differentiation of opinions testifies to behaviour related to alcohol being an important and controversial problem; 3. the influence of the place of residence on the attitude to this group of acts was smaller than expected (particularly astonishing is a lack of a greater tolerance of illicit distilling of liquor among the rural population). Of the three addictions taken into account in the study, the least condemned one is smoking (rank 9; the best predictor: age). Alcoholism ranked thirty-seventh (the best predictor: sex), and drug addiction – fortieth (homogeneous opinions, no differentiation of answers). Despite the comparability of the examined addictions, the attitude to smoking is by far more tolerant which indicates that the respondents treated nicotine addiction differently than alcoholism and drug addiction. The morally controversial types of behaviour included euthanasia (rank 13, the best predictor: religiousness); free riding (rank 17, the best predictor: age); suicide (rank 24, predictor: religiousness); social parasitism (rank 23, predictor: age); and denouncing others to authorities (rank 21, predictor: place of residence). Conclusions from the AID analysis are as follows: 1. religiousness most strongly influences the perception of euthanasia and suicide: e.g. in the latter case, a different scale of opinions corresponds with each of the separated levels of religiousness; 2. euthanasia meets with an astonishingly small condemnation (the term defined as “causing the death of an incurably ill person at his request”); 3. the respondents were unexpectedly unanimous in their very strong condemnation of denouncing, with a somewhat greater tolerance shown by the rural population only. Corrupt practices included: using connections to settle a business (rank 12, the best predictor: age); accepting bribes (rank 26, predictor: age); deriving personal profit from one’s job (rank 28, predictor: age); membership of a coterie (rank 36, predictor: education). As follows from the AID, analysis, 1. the attitude to corrupt practices depends most strongly on age: younger respondents aged under 35 (that is, those brought up under the present rule) are much more tolerant to the above forms of corruption; 2. a higher level of education increases the tolerance to corrupt practices; Polish society’s opinions about corruption are relatively poorly differentiated. Of criminal acts, eight were included in the group of the most condemned ones discussed above. Of the remaining offences, theft of private property ranked 31 (the best predictor: place of residence, condemnation is less strong among the rural population); theft of public property ranked 29 (predictor: place of residence, also in this case, condemnation is less strong among peasants); vandalism ranked 35 (predictor: place of residence, peasants and inhabitants of small towns condemned it less strongly); helping a person wanted by the police ranked 19 (homogeneous opinions); speculation ranked 27 (predictor: are, respondents under 19 were more tolerant). The findings lead to the following conclusions. Firstly, Polish society is astonishingly unanimous in its opinions about the types of behaviour included in the study. In several cases, uniformity of opinions was so high as to make any divisions in respect of the force of condemnation impossible. Thus a high axiological homogeneity of Polish society has been found. Secondly, the independent variables examined explained but a very small part of variances. Therefore, socio-demographic traits have a low predictive value as regards the differentiation of opinions about deviant behaviour. Consequently, an inclination to condemn the examined types of behaviour results not from the basic individual characteristics (such as sex, age, education) but from some other factors. Thirdly, the best predictor of differentiation of opinions was education (in 10 cases), followed by age and place of residence (in 9 cases each). The influence of religiousness on differentiation of opinions was smaller than expected (5 cases), and the relationship between sex and the opinions about the examined types of behaviour proved astonishingly distant (4 cases). The remaining independent variables (i.e. background, Party membership, material situation, activities in social organizations) failed to influence significantly the differentiation of opinions. Fourthly, Polish society is highly rigoristic. As many as 29 of the 46 types of behaviour examined were condemned most strongly by at least 25 per cent of respondents. Thus the Poles have an exceptionally low global degree of tolerance to controversial or negative phenomena and types of behaviour.

Background: This study assesses the relevance of several factors that the literature on the substance use of adolescents considers relevant. The factors embed individual variables, such as gender or age; factors linked with parental style; and variables that are associated with the teenager’s social environment. Methods: The study applies complementarily ordered logistic regression (OLR) and fuzzy set qualitative comparative analysis (fsQCA) in a sample of 1935 teenagers of Tarragona (Spain). Results: The OLR showed that being female (OR = 0.383; p < 0.0001), parental monitoring (OR = 0.587; p = 0.0201), and religiousness (OR = 0.476; p = 0.006) are significant inhibitors of cannabis consumption. On the other hand, parental tolerance to substance use (OR = 42.01; p < 0.0001) and having close peers that consume substances (OR = 5.60; p < 0.0001) act as enablers. The FsQCA allowed for fitting the linkages between the factors from a complementary perspective. (1) The coverage (cov) and consistency (cons) attained by the explanatory solutions of use (cons = 0.808; cov = 0.357) are clearly lower than those obtained by the recipes for nonuse (cons = 0.952; cov = 0.869). (2) The interaction of being male, having a tolerant family to substance use, and peer attitudes toward substances are continuously present in the profiles that are linked to a risk of cannabis smoking. (3) The most important recipe that explains resistance to cannabis is simply parental disagreement with substance consumption. Conclusions: On the one hand, the results of the OLR allow for determining the strength of an evaluated risk or protective factors according to the value of the OR. On the other hand, the fsQCA allows for the identification not only of profiles where there is a high risk of cannabis use, but also profiles where there is a low risk.

A kastélyok, paloták, kúriák, „várkastélyok”, várak – vagyis a főúri lakóhelyek – elsősorban profán építészeti műfajt képviselnek, azonban funkcionális sokszínűségüket és komplexitásukat jól reprezentálja, hogy többségük szakrális rendeltetéselemeket is befogadott. A házikápolna a világi főúri lakóhelyekben az otthoni vallásgyakorlás legfontosabb színhelye, amely a 19. század közepéig jellemzően a főúri vallásosság szimbóluma volt. A házikápolnák térkompozíciója a liturgia egyszerűsített változatára specializálódott. Ugyanakkor a főúri, valamint a köznépi együttes jelenlét funkcionálisan differenciált, tagolt téralakítást eredményezett. A 18. századi példák nagy belmagasságú, karzatokkal kialakított, boltozott csarnokterei késő középkori hagyományon alapulhattak, ugyanakkor korabeli jellemzőjük, hogy közvetlen udvari bejáratuk révén nyilvános liturgiára is alkalmasak voltak. A házikápolnák diszpozíciója a 18–19. században rendkívüli változatosságot mutatott. Az 1850 előtti példáknál az épületen belüli térkapcsolatot a főúri oratórium-karzat biztosította, amely jellemzően a férfi lakosztály felől – annak földszinti vagy emeleti elhelyezésétől függetlenül – volt megközelíthető. Az időszakban volt példa arra, hogy a kápolna a női oldalon helyezkedett el, és volt példa a két lakosztály közötti diszpozícióra is. A nagyvonalú, attraktív kialakítású nyilvános kápolnák mellett kisebb, helyiségsorba illeszkedő, lakosztályokon belülre pozícionált magánkápolnát is gyakran létesítettek a korszakban. A 19. század közepétől a házikápolnák hagyományos funkcionalitása megmaradt, de elhelyezésükre jellemző volt a tulajdonosi lakosztályoktól távolabbi, esetenként a vendéglakrészekhez az épületszárnyak végén kapcsolódó, tehát az elsődleges forgalmi terektől kieső, „perifériás” diszpozíció, de előfordult a központi társasági terek monumentális csoportjához történő hangsúlyos kapcsolódás is.Summary. Castles, palaces, mansions, fortresses – namely the noble households – are elements of the profane architectural genre primarily, but their functional diversity and complexity are well represented by the fact that most of them have sacred functions as well. The home chapel of the secular noble households can be considered as the most important venue for religious practice at home, which was a typical symbol of the noble religiousness until the mid-19th century. The spatial composition of the home chapels was specialized to a simplified version of the liturgy. Nevertheless, the joint presence of the nobility and the common folk resulted in a functionally differentiated, articulated space form. The 18th-century examples of vaulted halls with high ceilings and galleries could have been based on a late-medieval tradition, but they were suitable for public liturgy as well through their direct courtyard entrance. The disposition of the home chapels was very various in the 18th and 19th centuries. As for the pre-1850 examples their spatial connection within the building was provided by the noble oratorial gallery, which was accessible from the male apartments typically, regardless of its layout in ground-floor or upstairs. At the same time there were also some examples of a chapel on the female side, and between the two apartments as well. In addition to the generous, attractive public chapels, also smaller private chapels were often built within the apartments at that time. From the middle of the 19th century the traditional functionality of the home chapels was preserved, but it became typical that the location of the chapels was rather away from the owner apartments, in some cases connected to the guest apartments at the end of the building wings, which meant a “peripheral” disposition to the primary paths of usage. Besides, there are examples to an emphatic connection to the monumental group of central social rooms.

Pamulang University (Unpam), one of the private universities in the South Tangerang area, is established to meet the needs of the community by providing its own uniqueness and receiving very good interest. The uniqueness meant by that is the history of its founding to provide higher education for all people, especially for those people mentioned, the increase and large quantity of registered students, the availability of classes for students with disabilities, adequate lecture facilities, affordable tuition fees, and no building costs. One of the successes that has been achieved to date is the contribution of lecturers in implementing the tridharma of higher education. This is where the lecturer acts as an agent, actor, or agency, as known in Anthony Giddens' structuration theory. As a form of routine that produces social practice, the lecturer's tridharma must reflect humanist and religious values, including in the communication process within the university. These two values are in accordance with those stated in the university's vision, namely, "To become a university ranked in the top 40 at the national level based on humanist and religious values by 2025." This article analyzes the relationship between agents and structures in the communication process based on humanist and religious values at a private university in South Tangerang. The research used a qualitative method with a critical theory paradigm and an interpretive phenomenological approach. The results show that Unpam is able to manage and strive to pursue its vision through the tridharma of higher education, with the contribution of lecturers who act as agents, actors, and agencies. The routine activities of agents form a duality of structure and are related by mutual influence and reciprocity (interplay) that reflect most of the implementation of both humanist and religious values. Forms of communication that are full of humanist values, such as when lecturers greet each other, provide non-differentiating classroom learning, and interact with students and the community in PkM activities, including coordinating work on research activities, Meanwhile, religiousness can be seen in the form of greeting words and sentences, praying before and after activities, religious attributes worn as characteristics, tolerance during worship, the formation of the Institute for Religious Studies, and also religious studies. On the other hand, the role of agents still needs to be optimized as gatekeepers and/or opinion leaders because, as educators, they provide role models, especially for students (predominantly from the marginalized and lower middle class) and also the general public. Meanwhile, the university needs to have an organizational culture to strengthen motivation for academics, direction, and foundation in behavior and attitudes, which can be taken from humanist and religious values, as well as the motto Sharing for the Country, alongside the implementation of a code of ethics, to help realize its vision in 2025

Abstract In this paper, I present a conception of individual religiousness in terms of religious experience. Using ideas of the early Friedrich Schleiermacher, I will claim that religious experiences are contemplative experiences of the totality of being. This understanding of religious experiences presents an alternative to how religious experience is often epistemologically thought about in the more contemporary analytic philosophy of religion. Furthermore, it has systematic advantages: It can construe religious plurality in terms of different ways to experience the totality of being, it stays neutral to metaphysical and moral debates such as whether there is a God whose laws we should obey, and it allows for an explanation of how religious intuitions and religious emotions relate to one another as well as of why religiousness and art often go hand in hand. Even though understanding religiousness in terms of contemplative experience also bears revisionary potential, I will discuss how more doxastic elements of religious people’s lives can be reintegrated into this picture.

Taking the path less travelled by exploring your spirituality can lead to a clearer life purpose, better personal relationships and enhanced stress management skills. This study explores the role played by spirituality in coping and presents the relationships between spiritual dimensions and coping styles. Spirituality has been considered as an important buffer against stressful events which may help people to overcome their distress and difficulties. Some stress relief tools are very tangible: exercising more, eating healthy foods and talking with friends. A less tangible — but no less useful — way to find stress relief is through spirituality. Spirituality has many definitions, but at its core spirituality helps to give our lives context. It’s not necessarily connected to a specific belief system or even religious worship. Instead, it arises from your connection with yourself and with others, the development of your personal value system, and your search for meaning in life. For many, spirituality takes the form of religious observance, prayer, meditation or a belief in a higher power. For others, it can be found in nature, music, art or a secular community. Spirituality is different for everyone. Methods: One hundred individuals completed questionnaires which included the Expressions of Spirituality Inventory Douglas A. MacDonald 1997 and the Coping Strategies Assessment by DJ, 2008. The results suggest that five spiritual dimensions, i.e., Experiential/ Phenomenological Dimensions (EPD), Cognitive Orientation towards Spirituality (COS), Existential Well- Being (EWB), Paranormal Beliefs (PAR), and Religiousness (REL) play an important role in coping processes. The dimensions have a different impact on particular styles depending on their internal structure. Overall spirituality was associated with Task-oriented and Social Diversion coping. It means that people characterized by a high level of spirituality will try to solve problems through efforts aimed at solving the problem and seeking out social support. There was no statistically significant relationship between Religious attitudes and coping styles. Ethical sensitivity was positively connected with using Task-oriented, Avoidance-oriented, and Social Diversion coping. Harmony was associated positively with Task-oriented, but negatively with Avoidance-oriented, coping. The relationships between spirituality dimensions and coping styles confirmed the assumption that people’s reactions to stress relate to the configuration of their spiritual qualities. Results and Implications: The study reported that there is significant relationship between spirituality and coping. Individuals high on spirituality have positive coping strategies whereas individuals low on spirituality has negative coping strategies. Also it adds to the already existing data pool with equivocal studies.

This paper describes a pattern regarding the relationship between feminine sexuality, religiousness and psychotic distress that was discerned in two independent multiple case studies in Greece. One study utilized grounded theory to develop a model of therapeutic change through recording the development of voice hearers’ understanding and coping with their voices during a therapeutic intervention. The other study applied biographical and thematic analysis to interviews with persons with psychosis and their families, in order to explore family narratives regarding life with a family member with psychosis. A common pattern was detected for all the female participants, whereby following a religious upbringing in childhood and pursuing independence from the family together with social and sexual exploration in early adulthood, the onset of psychosis marked a return to the family home and a religious frame of reference. The psychotic experiences seemed to resemble engrained experiences of shaming regarding sexual and gender norms. Moreover, they had the effect of re-signifying female identity and sexuality, bringing them into line with conservative religious principles. This pattern suggests that psychotic experiences may not only express culturally prescribed female gender norms but also may serve to regulate women’s sexuality in conservative religious cultural environments.

This paper reserves to show the ex-voto, object placed by the religiousness act in Catholic sanctuary, in particular, in the halls of miracles. Here, an excerpt Productions Project Ex-votos from Brazil: Step museums, linked to CNPq, which reached in museums and the halls of miracles of 17 Brazilian states, and in some regions of Portugal, spaces devoted to heritage worship which bring, among its riches, the testimonial nature of faith, and present stories of lives portrayed in media pictorial, photographic, tickets, sculptures, objects, organic and industrial objects, presenting situations that reflect individual and collective values ​​in economic, social, educational, the health, fear, pleasure, happiness, sadness, short, situations that, in addition to specifying the nature of the individual enhances social memory local, regional and national levels, which stemmed from Portugal in Brazil, which today shows a continuous and rich tradition. Keywords: Ex-votos, religiosity, cultural patrimony, lusofony.

Religion played a key role in the social organisation and political authority of early Andean societies. Excavations at La Seductora in Peru have identified a circular structure with a central hearth and an underground ventilation shaft. The authors argue that the structure belongs to the Kotosh religious tradition, which dominated the central Andes during the Late Archaic and Formative periods (2800–550 BC). Probably representing a small shrine for use by local families, the authors situate La Seductora within the context of power and religiosity in Andean society, providing a model of relevance to similar contexts elsewhere in the world.

Objective: to verify the relation of depression, anxiety, and stress symptoms with coping strategies in graduate students in the context of the new coronavirus pandemic (COVID-19). Method: an electronic cross-sectional and correlational survey was conducted with 331 Brazilian graduate students, aged 20-64 years old, who answered an online form containing a sociodemographic data questionnaire, a coping strategies scale, and the DASS-21 scale. Descriptive analysis, Mann-Whitney U or Kruskal-Wallis tests, and Spearman’s correlation were performed. Results: the main results indicated that maintaining work and study routines, as well as a religious practice, is correlated with lower scores of depression, anxiety, and stress symptoms, as well as with coping strategies that can act as protective factors. Conclusion: the new coronavirus pandemic has strained public health and increased the need for studies aimed at understanding the impact of the event on the mental health of the population. It is suggested that employment and religiousness should be considered in interventions with graduate students.