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1
Resani, Shahjahan. "براہوئی خلقی شاعری ٹی روایت آتاراجی درشانی". Al-Burz 11, № 1 (25 грудня 2019): 51–65. http://dx.doi.org/10.54781/abz.v11i1.45.
Анотація:
This research paper argued, that the four fathers spared the fundamental knowledge according to their wisdom. The experiences of their daily routine became customs. Those customs made traditions and the tradition leaded the civilization. Objectives of this paper is to disclose the social and psychological characteristics in folklore. This custom originated from the different traditions like, seasonal traveling especially nomadic life opens the customs in shape of folklore, secondly this paper shows the hidden life history and nomadism story of our ancient. Moreover, the saying and proverbs dispenses the wisdom and exercise of daily life. A quantitative approach of research conducted this study. the descriptive methods or research has been adopted to final this study
2
Iskandarova, Sh M., and G. A. Isomova. "COLORFUL NATIONAL AND CULTURAL UNITS IN POETRY TEXTS." Frontline Social Sciences and History Journal 02, no. 04 (April 1, 2022): 60–65. http://dx.doi.org/10.37547/social-fsshj-02-04-05.
3
Grinko, S. D. "Implementing of customs for regulation of family and legal relations." Uzhhorod National University Herald. Series: Law, no. 65 (October 25, 2021): 102–6. http://dx.doi.org/10.24144/2307-3322.2021.65.18.
Анотація:
The paper is dedicated to issues on influence of legal customs on the regulation of family law relations. There is stressed, that the customs are one of the significant tools of Family Law. Actually, a custom as a source of Family Law plays a subsidiary role in relation to Family Legislation. In Ukraine, significance of a legal custom as a source of law is due to the peculiarities of legal life and legal awareness of Ukrainian society that are determined by combination of some sides of spiritual culture. Historical essay on customs regulation of engagement demonstrates expanded implementing of customs and its potential impact on social relations. However, implementing of customs for regulation of family and legal relations is a natural attribute of national legal awareness, basis of forming of which is hidden in historical layers of culture and memory of the people. There is suggested to supplement the provisions of Art. 11 of Family Code of Ukraine with the link to the ability to use not only “local custom, and custom of national minority, members of which one of the sides or both sides are”, but “national (folk) customs”. Particular perspective orders for future research of implementing of customs as a source of family Law of Ukraine are indicated. Particularly, the issues of forming of current customs as regulators of family and legal relations, the ratio of legal customs as manifestations of “official” law and customs as “non-normative rules” (national customs, customs of national minorities, local customs) and the prevalence in court practice of customs or the use of references to their content to assess various circumstances of the case (for example, the use of customs and their observance in the context of assessing proper upbringing or misconduct in marriage) are indicated.
4
Gianfortoni, Emily Wells. "Marriage Customs in Lar: The Role of Women's Networks in Tradition and Change." Iran and the Caucasus 13, no. 2 (2009): 285–97. http://dx.doi.org/10.1163/157338410x12625876281181.
Анотація:
AbstractOne reason many traditional Lari customs celebrating life cycle events, such as births, marriages, and pilgrimages were preserved well into the 1970s is that women, particularly the older women, have been the keepers of this knowledge. They maintained the practice of these customs and passed on the knowledge to their daughters and younger members of their social networks. This paper examines Lari marriage practices in the 1970s and contrasts them with earlier customs as reported by older women. It discusses also the role of social networks in maintaining, changing, and passing on marriage customs.
5
Biryukov, Sergey, and Alexander Evstratov. "Types and Influence of Customs in Modern Russian Legal System." Herald of Omsk University. Series: Law 17, no. 3 (October 19, 2020): 17–25. http://dx.doi.org/10.24147/1990-5173.2020.17(3).17-25.
Анотація:
Introduction. The significance of this work is due to the widespread existence of customs as regulators
of public life, which play an important role in determining the rules of conduct in people's relationships with
each other, as well as the presence of conflicts between the provisions of legal acts and the established order
reflected in customs. Purpose. The purpose is to present and describe some customs that exist in modern
Russian realities, to illustrate them with examples, and analyze their correlation with current legislation.
Methodology. The authors used formal-legal method, formal-logical method, system approach, analysis,
synthesis, comparative method. Results. This article presents some classifications of customs recognized in
legal science. The most relevant types of customs for the Russian legal system are considered, and examples
are given that demonstrate their regulatory nature. It is studied that along with national customs, which are
traditionally given significant importance, there are also other, not less important customs, such as professional
ones. Various opinions of scientists whose works are directly related to the topic of this article are presented,
studied and compared. Conclusion. On the basis of analyzed in this article jurisprudence, legal acts and
opinions of expert the following conclusions were made: firstly, we cannot deny the significant role of customs
as regulators of human behavior, which is especially important for those regions where customs, not the laws
was the key (the only) regulator of social life, and secondly, it is noted that the habit, which is practiced may
even be contrary to the legislation, but, nevertheless, to continue to operate and apply. Finally, we described
the custom as one of the elements that "allow us to find a fair solution", which in the future may allow to
continue studying the custom and the possibilities of its application in today's constantly changing world.
6
MOHAN, DIPANKAR. "A Study On The Social Life Of The Ahom Priestly Class." Restaurant Business 118, no. 10 (October 25, 2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.
Анотація:
The Ahoms were originally a group of Tai Shans. They brought a distinct culture to Assam peculiar to the Tai culture. Although the Ahoms had their own religious customs and rituals but they did not impose their religion to other tribes and distinctly amalgamated with the culture of the local people. In the time being the Ahoms accepted Hinduism and with the advent of the neo-vaisnavism they almost lost their culture. However the Mohan Deodhai and the Bailungs, the three priestly clans of the Ahoms did not accept Hinduism and maintained their own culture and habits to a great extent. The Ahoms possesses a distinct character regarding the social life. The Ahom priestly classes who were neglected for their denial of acceptance of Hinduism in later part of the Ahom rule, became secluded from the other part of the society. The Mohan, Deodhais and the Bailungs maintained their traditional beliefs and customs in the long period of the Ahom rule and they are still preserving their tradition. So, it is necessary to look at the condition of the Ahom priestly class that how and what extent they could maintain their own culture.
7
Maliuha, L. Yu. "PROBLEMS AND IMPROVEMENT AREAS OF LEGAL REGULATION OF CUSTOMS AUTHORITIES EMPLOYEES’ SOCIAL PROTECTION IN UKRAINE." Actual problems of native jurisprudence 4, no. 4 (June 2021): 45–49. http://dx.doi.org/10.15421/392178.
Анотація:
The article focuses on identifying the needs and opportunities for improving the legal regulation of social protection of customs authorities employees in Ukraine. The paper highlights that today the legal regulation of social protection of customs employees is characterized by a number of problems, including the lack of appropriate inclusive approaches to personnel policy in the customs authorities, which causes risks for employees with disabilities, pregnant employees, etc.; formal and fragmentary delineation of certain measures of customs employees’ social protection in the Customs Code of Ukraine. Unresolved issues of the legal regulation of customs employees’ social protection create additional socio-legal risks for the level of social security of customs personnel, and demotivate the employees, which is an additional factor for the personnel crisis in the public service system. To solve these problems, the author proposes to create and approve the Conception of ensuring the standards for decent work and social security of customs officials for the period up to 2030, which will help to implement an inclusive approach to personnel policy in this government agency by means of ensuring gender equality among employees; creating a healthy psychological climate in the customs authorities; creating conditions for the integration of persons with disabilities and young able-bodied citizens without work experience into the working life by giving them the opportunity to work in the customs authorities. It is also proposed to make a number of amendments to the Customs Code of Ukraine, in particular, to improve the legal regulation of housing for customs officials, medical care and health care of customs officials and their families, including the regulation of funeral assistance for customs officials. The conclusions summarize the results of the research and emphasize the need for further analysis of the legal regulation of customs employees’ social protection in Ukraine.
8
R, Singaraja. "Social Vision in Tamil Folklore." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 236–41. http://dx.doi.org/10.34256/irjt22s237.
Анотація:
Folklore reflects biological facts and social customs. Lullabies reveal that childbearing is essential for a husband and wife. If it rains when the rainy sprouting festival and the horse-drawing ceremony are held, not only the plowman of God's grace will be happy that the world has got a pleasant life. It can be seen that the folk cults which were humble originated with causal things. Folk literature refers to the civilization, culture, customs, beliefs and cults of a tribe. Folk songs, stories and proverbs cannot be considered to have originated to please others. It can be seen as an expression of people's feelings of happiness and suffering. Folk literary research has grown into a major field today. In lullabies, the mother's consciousness is abundant. Childbirth is very important in domestic life in society. The man who worshipped nature later created an appearance and worshipped the deity in the mountains, trees and water bodies. The people of the country can see that they worship the gods and their ancestors who protect the town. Folklore can see that birth, marriage and death have rituals and beliefs.
9
Grekov, Ivan, Petr Afonin, and Valentina Dianova. "Digital transformation of customs services and customs control for goods ordered by individuals through global trading platforms and sent in international mail." Russian Journal of Management 8, no. 1 (May 22, 2020): 101–5. http://dx.doi.org/10.29039/2409-6024-2020-8-1-101-105.
Анотація:
The article focuses on the process of introducing new-generation digital technologies in the field of economy and social life.
On the basis of new digital technologies already used in the world, the author created a model for improving customs services and customs control.
Using this model in practice will have an impact on preventing cases of violation of customs legislation, as well as increasing the revenue of customs payments to the state budget.
10
Linke, Uli. "Folklore, Anthropology, and the Government of Social Life." Comparative Studies in Society and History 32, no. 1 (January 1990): 117–48. http://dx.doi.org/10.1017/s0010417500016352.
Анотація:
Despite the enormous diversity of research within the anthropological tradition, a common unifying theme has been the “reach into otherness” (Burridge 1973:6), the venture of discovering humanity through the exploration of other cultures. From the inception of anthropology as a distinct domain of knowledge, this ethnographic curiosity has been staged within a comparative frame of reference (Hymes 1974). Early inquiries into different customs and social forms were based on the writings of European travelers, whose observations about people in distant lands provided the narrative material for constructing a plausible vision of their own world. Initially, insights into the workings of society remained implicit, hidden beneath the projected images of “otherness.” By the second half of the eighteenth century, these encounters with the unfamiliar through travel and commerce had begun to generate a conscious desire for societal self-knowledge among Europeans. The haphazard collection of ethnographic information was gradually transformed into a reflective methodology.
11
Wang, Ruijing. "Good Baby, Good Life." European Journal of East Asian Studies 20, no. 1 (May 7, 2021): 107–37. http://dx.doi.org/10.1163/15700615-20211017.
Анотація:
Abstract This article explores the question of ‘a good life’ through a daily-life perspective. It focuses on a case regarding the abolition of infanticide, through which the relations and interactions between the socialist state and ethnic minorities of southwest China are examined. By elaborating how an Akha custom (infanticide) that guarantees communal goodness/purity was abolished, the research reveals three competing or collaborating notions of ‘good life’, where the Akha’s cosmological ‘good life’ is partly reformed to obey state law and to meet its members’ personal desires. This is an unusual case in that the ethnic cultural authorities from a small, politically marginalised, frontier-dwelling and egalitarian group in southwest China do not ‘resist’ or ‘collaborate with’ the state in the expected way. Instead, they draw on state power to oppose their own customs. With such a unique case, the research helps to diversify our understandings of state–society relations in southwest China.
12
Bag, Sanjaya Kumar. "Folktales of West Odisha: A Study." Indian Journal of Multilingual Research and Development 1, no. 1 (December 17, 2020): 16–26. http://dx.doi.org/10.34256/ijmrd2013.
Анотація:
Folktales are a powerful source of oral tradition. Regional culture, environment, folk customs, customs and traditions, social customs, manners, beliefs, religious sentiments, and supernatural fantasies shape the content. The story also tells the story of the various cunning, conflicting concepts, life and physical creation, and birth mysteries of the groups involved. The article seeks to discuss the traditional and scholarly classification, the performers, and performance of folktales in West Odisha, also concerned with its socio-cultural implications.
13
Paz, Carmen Laura. "Cambios y permanencias en la identidad de los Wayuu (Venezuela 1830-1850)." Estudios Latinoamericanos 22 (December 31, 2002): 171–87. http://dx.doi.org/10.36447/estudios2002.v22.art11.
Анотація:
Short fragment (description):
Since the early times Wayuu Indians incorporated into their way of life new cultural elements that allowed them to recreate the influences of other social groups. Meanwhile they preserved values and customs that reinforced their identity such as language, laws, Cosmo vision, customs, and territory.This study allows us to identify various factors that contributed to the survival and vitality of this social group such as social organization, economic diversity, legal legitimization and connection to land.
Short fragment adapted and translated by Michal Gilewski
14
Asifa Izzatullah and Dr.Sumaira Ejaz. "Cultural Depiction Of China By Pakistani Travelogue Writers." Dareecha-e-Tahqeeq 3, no. 3 (January 16, 2023): 142–58. http://dx.doi.org/10.58760/dareechaetahqeeq.v3i3.58.
Анотація:
Travelogue is one of the most popular genre of Urdu Literature in which reality is kept in focus instead of imaginative or hypothetical aspects of life. The foremost condition of writing a travelogue is to travel to some city, country, or continent and to observe the culture and customs, living conditions, habits, norms, values, and traditions of the people of that particular area. A travelogue provides political, social, cultural, educational, and historical information. History is an important feature in travelogue and it is given a lot of importance to perceive the traditions and customs of a social group. Travelogues not only safeguard the customs of any particular group or age but they are the means through which these customs are transferred from one generation to another. Pakistani travelogue authors who focus on the illustration of tradition and custom-based travelogue are more successful and effective than any other writers. Every author presented cultural aspects of other countries by focusing on their racial, lingual, and historical features. These travelogues not only fulfill the demand of the present age but also highlight the critical point of view. China is believed to be one of the biggest cultural countries whose historical evidence resembles the age Before Christ. The world's largest population is present in China and which is approximately 1.40 billion. This article will delineate the cultural and traditional aspects of China, provide a critical view of China’s customs and provide a comparison of culture and tradition between China and Pakistan.
15
Lomako, O. М. "Genealogy and Social Memory: a Methodological Analysis." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 12, no. 3 (2012): 24–27. http://dx.doi.org/10.18500/1819-7671-2012-12-3-24-27.
Анотація:
The article is devoted to the philosophical analysis of the social memory with the comparative historical method of genealogy, which allows to consider a person in its entirety with the world, that means in the unity of the cultural and social links between generations. The possibility of using a philosophical genealogy method to the phenomenon of the social memory is revealed through the categorical comparison of the source of social life and customs.
16
Siregar, Dapot, and Yurulina Gulo. "Eksistensi Parmalim Mempertahankan Adat dan Budaya Batak Toba di Era Modern." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 6, no. 1 (April 29, 2020): 41. http://dx.doi.org/10.24114/antro.v6i1.16632.
Анотація:
This paper aims to describe and critically analyze the existence of Parmalim in an effort to maintain Toba Batak customs and culture in the modern era. The problem is focused on the rites of worship and social life of Parmalim in Laguboti and Hutatinggi. The extent to which the Malim religion uses the customs and culture of the Toba Batak in every rite and social life every day as an effort to maintain the customs and culture of the Toba Batak in the modern era. To approach this problem, researchers depart from the reference to the theory of modernity, where in modernity emphasizes rational, which is irrational will be abandoned. In addition, researchers will also approach through the theory of the function of religion, in which in the theory of the function of religion that religion still functions if it is able to provide explanation, spiritual comfort and to bind existing social cohesion. The research method was conducted by the writer through in-depth interviews with several community leaders covering the regions of Laguboti and Hutatinggi and also literature studies.
17
Schorer, C. E. "Two Centuries of Miami Indian Death Customs." OMEGA - Journal of Death and Dying 20, no. 1 (February 1990): 75–79. http://dx.doi.org/10.2190/5f74-0tf1-fabx-rv2n.
Анотація:
A comparison is made of Miami Indian death customs of the eighteenth and nineteenth centuries as described by French explorers ca. 1702 and by C. C. Trowbridge to Michigan Territorial Governer Lewis Cass in 1825. Changes in customs reflect the influence of time, invasion, and tribal identity on a universal observance. Distinguishing features of nineteenth century customs are the ceremonial provision of a surrogate to replace the deceased and protection of the corpse from an inimical medicine man. Similarities and differences between the death customs of the Miamis and other Great Lakes tribes are also noted.
18
Klym, Andrii-Vitalii. "Customs Policy of Ukraine in the Context of Modern Social Challenges." Democratic governance 29, no. 1 (August 31, 2022): 128–40. http://dx.doi.org/10.23939/dg2022.01.128.
Анотація:
Formulation of the problem. At the present stage of development of the Ukrainian state there is a difficult economic situation caused by the pandemic and Russia’s military invasion into Ukraine. Undoubtedly, this affects all spheres of life of Ukrainian society, including the implementation of the customs policy. This provides grounds for the discussion about the objective need to pay more attention to the development and improvement of customs policy, implemented in Ukraine. The key role is given to the state, called to regulate these processes. An effective customs policy must respond flexibly to external threats and counteract quickly all the possible negative consequences of such threats towards strengthening economic interests of the state and maximizing compliance with international rules and requirements in the national customs system. The customs policy is designed to regulate foreign trade and protect of domestic producers, ensure realization of national interests in the field of stimulating the development and restructuring of the national economy. Analysis of recent research and publications. A significant number of scholars study the peculiarities of customs policy implementation and consider this multifaceted phenomenon from different points of view. In particular, it is worth mentioning such scientists as M. Bilukha, O. Hodovanets, T.Yefymenko, I. Kveliashvili, O. Kolomoiets, Martyniuk, O. Mosiakina, V. Pashko, V.Khomutynnik, and others. Their works are devo- ted to the general issues of implementation of the customs policy in Ukraine, the role of cus- toms in the system of state bodies, management of customs activities and customs control. Distinguishing previously unsolved parts of the overall problem. Dynamic changes taking place in Ukrainian society today, in particular, hostilities in Ukraine, determine the need for a deep and unified understanding of the implementation of customs policy in the context of modern challenges, which necessitates further research in this field. Presentation of the main material of the study. The system of customs authorities is designed to implement customs policy in the country on the basis of the principles of territorial organization, foreign economic activity and international cooperation defined in the Constitution. The main legislative act regulating legal relations in the country and, in particular, in the field of customs policy, is the Constitution of Ukraine. A brief overview of the peculiarities of functioning of the customs authorities of developed countries shows their universality and management of tasks far beyond the scope of powers that is inherent in the Ukrainian customs authorities. In other words, customs authorities of Ukraine are characterized by narrow specialization and fulfillment of only those responsibilities that directly belong to the field of customs policy of the state. Foreign experience makes it possible to understand, which direction the Ukrainian state is moving in view of the unification of domestic customs policy. Thus, having chosen the European integration course, Ukraine has embarked on the path of expanding foreign economic ties and deepening cooperation with European countries. Accordingly, the customs policy of Ukraine, based on the legislative and regulatory framework built on European standards and which is designed to regulate legal relations arising between entities when crossing the customs border, gains particular importance. Customs legislation is very dynamic and constantly unified, as the state needs constant integration with the countries of the European Union and deepening relations with them within free economic zones. In particular, emphasis should be placed on Ukraine’s accession to the World Trade Organization. This fact, as well as the European integration aspirations of Ukraine, limit the sovereignty of Ukrainian legislation in the field of customs policy. After all, the World Trade Organization proclaims a course to reducing barriers in trade and exchange of goods and services between the member states, as well as to elimination of non– tariff methods of regulating international economic relations, and the constant reduction of import tariffs. Thus, Ukraine must adjust its legislative and regulatory framework in the field of customs policy to the standards and requirements of the World Trade Organization and the European Union. The following main areas of improvement of customs policy were identified: implementation of international standards and requirements for increasing the level of protection of national interests of the state; simplification of customs procedures to reduce the number of abuse in this area; increasing the efficiency of detection and counteraction to negative phenomena in the field of foreign trade; improving the implementation of foreign economic activities and creating optimal conditions for the participants. Conclusions. Thus, the customs policy in Ukraine has had sufficient regulatory and legislative support in recent decades. At the same time, given Ukraine’s desire to integrate into the European environment, cooperation with the World Trade Organization and other international organizations, it is necessary to increase attention to the regulatory framework of customs relations. Priority of international treaties over domestic Ukrainian legislation indicates the need to unify the legislation of Ukraine and bring it in line with international norms and standards.
19
S, Shanmugakani, and Vijayalakshmi A. "Social Principles in the Second Ten Songs of Pathitrupathu." International Research Journal of Tamil 4, S-18 (December 8, 2022): 304–9. http://dx.doi.org/10.34256/irjt224s1840.
Анотація:
Sangam literature is a very old literature. Through Sangam literature one can get Knowledge about Tamil language, virtuosity, ability to act, welfare of life and inner purity can be known through Sangam literature. The biographies and customs of people's life can be known through the literary songs of Sangam period. Songs of Ettuthogai and Pathupaatu tells us how the kings of Sangam era ruled the country and how they protected the people. In this way, this article examines the social principles of King’s in the second ten songs of Pathitrupathu, which is one of the texts among the eight text of Ettuthogai.
20
Cattelan, Valentino. "Between Theory(-ies) and Practice(-s): Legal Devices (Ḥiyal) in Classical Islamic Law". Arab Law Quarterly 31, № 3 (27 жовтня 2017): 245–75. http://dx.doi.org/10.1163/15730255-31030053.
Анотація:
Abstract By assuming a disconnection between jurists’ doctrines and the reality of social life, Joseph Schacht interpreted ḥiyal (legal devices) in classical Islamic law as ‘the maximum that custom could concede, and the minimum (that is to say, formal acknowledgment) that the theory had to demand’. Challenging this interpretation, this article argues that ḥiyal were not exclusively the product of commercial customs that were unrelated to the jurists’ ideal law. In actual fact, the diverging contractual theories of the Sunni maḏāhib contributed to the development of diverse ḥiyal practices, whose social acceptance in medieval trade was correspondingly fostered (or rejected) by underlying fiqh doctrines.
21
V, Chitra. "Folk Medicine and Practical Life." International Research Journal of Tamil 4, S-12 (September 20, 2022): 44–47. http://dx.doi.org/10.34256/irjt224s127.
Анотація:
Every human society has its own medical system. It can be called a social institution. Disease and medicine are inseparable in the history of human culture. Folk medicine is the medical method practiced by the local people. These are called "hand remedies," "folk remedies," "grandmother's remedies," "herbal medicine," "home remedies," hereditary remedies, pachilai remedies (Medicament with leaves), naturopathy, etc., The Ayurvedic system of medicine is one of the oldest systems of medicine. Folk medicine was practiced in the Vedic period itself. There has been no extensive study of folk medicine in India. Western anthropologists have written some notes on folk medicine by studying the tribes. This system of medicine is intertwined with the culture, customs, and social structure of the rural population. They also adopt modern systems of medicine according to their beliefs. Folk medicine is widely used by the tribal people.
22
Suadnyana, Ida Bagus Putu Eka. "KAJIAN NILAI PENDIDIKAN AGAMA HINDU DALAM KONSEP MANYAMA BRAYA." Jurnal PASUPATI 5, no. 1 (December 30, 2018): 48. http://dx.doi.org/10.37428/pspt.v5i1.128.
Анотація:
The concept of Manyama Braya (Hindu Social Mutual Assistance) was used as a guideline by the people in the custom village of Sukawati because it is one of the existing local wisdom and even developed. The value of local wisdom, Manyama Braya implies an equality and fraternity or social recognition that we are brothers as a social fraternity; therefore the attitude and behavior of ours have to look at others as brothers who should be invited together in joy and sorrow. The concept of Manyama Braya was emphasized in daily life by the people in the custom village of Sukawati. This study was as a background of research of value Religious Hindu Education in the concept of Manyama Braya. The concept of Manyama Braya was important to be applied because the society in the village wanted to get prosperity and harmony in the society life. (2) The concept of Manyama Braya were implemented in a custom activity which were included Dewa Yadnya (Offering to Gods), Manusa Yadnya (Offering to people), Pitra Yadnya (Offering to ancestors) and Bhuta Yadnya (Offering to supernatural) and the concept of Manyama Braya was also implemented in everyday life. (3) The education values contained in the application of the concept of Manyama Braya namely: the value of ethics education was shown when the people always kept ethics in conducting customs activities. The value of harmony education was shown when the people always together kept maintaining harmonious indigenous activities and daily life. And the value of social education, was shown when the people work together in performing traditional custom activities and mutual assistance in everyday life.
23
Kostova, Desislava. "Application, Adaptation and Importance of the Innovative Soundpainting Method in Preschool Age." Vocational Education 24, no. 3 (June 24, 2021): 227–34. http://dx.doi.org/10.53656/voc22-312pril.
Анотація:
Using Soundpainting to enhance and reinforce children's knowledge of holidays and custom can become a teacher's perfect weapon. Giving children the basic concepts of the different holidays and customs, and then giving them freedom of improvisation, makes them direct participants in the educational process in a very casual and even fun way for children. Incorporating Soundpainting in pedagogical situations gives the teacher unlimited possibilities to involve children's active participation in the educational process in an intriguing and impressive way. Having fun and learning-by-doing, children will easily remember the changes in nature, time-honoured traditions and customs, more about professions and their importance in the social way of life, about drawing and creativity. The main point here is that each teaching situation can become an unforgettable moment in which each child feels unique, unleash their creativity while experiencing each skill and knowledge through their own prism and rationality.
24
Arif, Muhammad Khairan. "ISLAM RAHMATAN LIL ALAMIN FROM SOCIAL AND CULTURAL PERSPECTIVE." Al-Risalah 12, no. 2 (June 11, 2021): 169–86. http://dx.doi.org/10.34005/alrisalah.v12i2.1376.
Анотація:
Rahmatan Lil Alamin's Islamic is a general purpose of Islam (Maqashid Am Li Syariah). All the teachings of Islam boil down to Maslahat, compassion and peace of the world, beings and all human beings. The purpose of this study is to uncover the characteristics and main objectives of Islamic teachings that rahmatan lil alamin in the social and cultural life of modern humans. The method used in this study is the Method of Literature Study and analysis of scientific references related to Islam rahmatan lil alamin in social and cultural perspectives. the result of this kajia is that the implementation of Rahmatan Lil alamin values in social life can be seen in the educational life of schools, communities, places of worship and workplaces and mass media. The implementation of Rahmatan Lilalamin values in budya life, can be seen from the Development of Science, Language, Ideology and Customs.
25
Paramita, Fransisca Benedicta Avira Citra. "Changes in culture and matchmaking behavior: online dating on Tinder." Indonesian Journal of Social Sciences 13, no. 1 (June 15, 2021): 33. http://dx.doi.org/10.20473/ijss.v13i1.26353.
Анотація:
Whether humans drive technology or technology capable of moving human life systems is still a debate and a contradiction in the thinking of some humans. Technological progress in Indonesia itself cannot be denied. What is feared is that the diversity of cultures and languages in Indonesia is threatened with extinction. One of the cultures that used to be felt in Indonesia was the culture of finding a mate. In ancient times, searching for a mate used traditional methods or more thick and trusting through elements of the surrounding culture and customs. However, with the development of technology began to erode the custom of finding a mate, which was replaced by technology's role. In this study, researchers focused on how technology replaces the role of culture, customs, and religion in finding someone's mate using social media applications. The theory used is to use determinism technology theory, which tries to prove that technology is starting to replace humans' role. This study took interviews with eight female informants from different ethnicities, religions, and ages. This study indicates that human trust in technology is now greater than the culture or customs that are still held firmly by the Indonesian people.
26
Amirkhanova, Aida K., and Aminat A. Bayramkulova. "WEDDING GIFT EXCHANGE AMONG THE PEOPLES OF DAGESTAN: TRADITIONS AND INNOVATIONS." History, Archeology and Ethnography of the Caucasus 15, no. 4 (January 6, 2020): 783–99. http://dx.doi.org/10.32653/ch154783-799.
Анотація:
The purpose of this article is to show the state of modern exchange relations in the wedding ceremonies of the peoples of Dagestan and to trace the variants of their transformation at different stages of the wedding. Ceremonies of wedding gift exchange of Dagestanis today have similar features with traditional customs and ceremonies. However, over time, under the influence of ethno-cultural and other processes, modern exchange relations within wedding customs have undergone certain transformations, adapting to the modern way of life of the people. It is known that exchange relations are the most archaic tradition of social life of any nation, originating in ancient times. It is believed that the traditions of gift exchange were created to preserve existing or create new kinship and social relations within or between communities. However, in recent years, its main functions are increasingly becoming a thirst for profit, i.e., gift exchange acquires utilitarian functions. Many of the symbolic wedding gifts of the past have now been replaced by money, and their value is increasing every year. Since the post-Soviet period, the expressed interest and return of the peoples of Dagestan to their traditional customs and rituals (including wedding) can be traced. However, the moral and ethical side of these customs remained in the past. To solve these problems and facilitate the wedding (reduce costs) and all its stages, it is necessary to introduce into modern rites of wedding gift exchange reasonable ethical standards to regulate these rituals. It is necessary to rethink the current traditional customs of gift exchange, bringing material and moral damage to the family, to choose and preserve the most important of them, corresponding to the modern way of life of Dagestanis, discarding unnecessary and irrelevant rituals.
27
Laužikas, Rimvydas. "Consumption of Drinks as Representation of Community in the Culture of Nobility of the 17th–18th Centuries." Tautosakos darbai 51 (June 27, 2016): 11–31. http://dx.doi.org/10.51554/td.2016.28882.
Анотація:
Drinks and customs related to their consumption play a special role in the social history (essentially, that of the human community). However, research of the customs of alcohol consumption in Lithuania (along with the history of daily life in general and the culture of the nobility’s daily life in particular) is rather sporadic so far. The article presents a research work in cultural anthropology on the alcohol consumption as means (or prerequisite) of achieving more important aims of religious, social, economic or other kind. Because of the big scope of research and low level of prior investigation, the subject of this article is limited to a single aspect – namely, the custom of drinking from the same glass; to the culture of only one social layer of the Grand Duchy of Lithuania (GDL) – the nobility; and to a distinct period – the 17th–18th centuries. The aim of analysis is revealing sources of this custom, its development and meaning in the social community of the given period.According to the research, the GDL presented a sphere of interaction between the local pre-Christian Lithuanian culture, which had been developing for an incredibly long period – even until the end of the 15th century, and the Western European cultural tradition. The Western European culture, formed in the course of joining together elements of the antique heritage, the Christian worldview and the inculturized “Northern barbarism”, acquired in the 14th–16th century Lithuania one of its essential constituents – namely, the culture of the “Northern barbarism” still alive and functioning. On the other hand, the nobility of the GDL, raised in pre-Christian Lithuanian culture, had no trouble recognizing elements of its local heritage in the Western Christian culture. The local custom of drinking from the same glass characteristic to the higher social layers supposedly stemmed from the drinking horns. Along with Christianity and spread of the wine culture, the local pre-Christian custom of drinking from the same glass should have been abandoned by the nobility, surviving instead solely in the lower social classes. The western custom of drinking from the same glass spread in Lithuania along with Christianity and the wine consumption. However, its influence on the nobility was rather limited. In the 15th–16th centuries, when this custom was still rather widespread in Europe, the Lithuanian nobility was just beginning its acquaintance with the wine culture, while in the 17th–18th centuries, when the wine culture grew popular in Lithuania, the western-like custom of drinking from the same glass had already waned in other European countries. Therefore, the western custom of drinking from the same glass was rather a marginal phenomenon among the Lithuanian nobility, affected by the cultural exchange with the Polish nobility (which grew especially intense following the union of Lublin) and the ideology of Sarmatianism. The custom of drinking from the same glass disappeared in the culture of the Lithuanian nobility at the turn of the 18th–19th century due to the ideas of Enlightenment and the altered notions of healthy lifestyle and hygiene. However, drinking from the same glass, as a distant echo of the ancient customs representing social community was quite popular in the peasant culture as late as the end of the 20th – beginning of the 21st centuries.
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Gong, Nan, and I. I. Fedorov. "Historical evolution of the judicial system of Ancient Russia in the aspect of customary law." Legal Science in China and Russia, no. 4 (September 16, 2021): 126–31. http://dx.doi.org/10.17803/2587-9723.2021.4.126-131.
Анотація:
The formation of the Russian procedural legal system is closely connected with its unique historical evolution. Russian Russian culture According to the Norman theory of the origin of the Russian nation, the Scandinavian culture is the most important source of early Russian culture. During the chaotic period of the tribe at the stage of primitive society, the Norman Varian was invited to Russia to reconcile the tribes of Russia and manage them, and this brought the Germanic custom to regulate the socio-economic and legal relations of various tribes. Since the formation of the ancient state of Russia, the ruling class has constantly strengthened the drafting of new laws and regulations, but customary law still dominates the legal system of the state. At the same time, ordinary norms in the system of customary law as a quasi-legal norm between morality and law have become an integral organic component of social customs and norms at all stages of Russian social development.During the period of Ancient Russia, the common custom of the Slavic people and the Norman Customary Law had a profound impact on the social life of ancient Russia. From the beginning of the 9th to the 17th century, customary law existed as the main legal source for regulating social relations in the late period of the development of Russian primitive society and in the earlier time of feudal society. His coercive force was based on the conviction that was widespread in the social community during this period, that is, "existing customs denote a reasonable basis". With the formation of the East Slavic state, the rulers began to work on drafting new legal norms, but inheritance is still mainly based on customs based on the clan system. As a result, as a rule of conduct recognized and guaranteed by the state, traditional customs gradually acquired a legal nature, and after that, positive law was formed. "Russkaya Pravda" is the most representative legal collection in the early years of the Russian feudal society, "The Truth of Ross", which was compiled according to the customs of the Eastern Slavs, and is the very fi rst positive law of ancient Russia.Before the appearance of formal law, customary law always played a role and coercive force as legislation, but the self-defense and insane methods of revenge obtained from it also caused social unrest. In order to stop personal self-defense and self-arbitrariness, as well as to strengthen ties between different regions, it is necessary to use the power of common law to unite the Principality into a whole. Although the new law does not exclude the original good customary norms, if there are no necessary penalties for violations, it will be destructive for the law. Therefore, it is necessary to give customary law a legal meaning and a compelling force, without changing the existing content of customary law.I must say that the German customs and the traditional customs of the Slavic people are intertwined in the historical codifi cation of Russian procedural law, forming a unique historical path of development of the procedural legal system of ancient Russia. Although national customs were recognized by the state in the form of positive law with the help of " Russian Truth”, and became the norm of justice and social norm on the basis of the guarantee of national coercive force, but this did not change the essence of customary law, but the form of positive law was given to it. As the modernization of the Russian judicial system moves into modern times, generations of legislators and lawyers are focusing on the study of national legal traditions and history, trying to discover the natural laws governing the development of the Russian legal system, and are constantly trying to make progress in the modern and modern process of judicial reform. The harmony of legislation, the borrowing of laws and national customs to a certain extent ensured a reasonable adjustment of national laws and norms of customary law.
29
Putri, Dewantri. "Pemberian Sanksi terhadap Masyarakat yang Melanggar Adat dalam Perkawinan Studi Nagari Persiapan Sundata Selatan, Kecamatan Lubuk Sikaping Kabupaten Pasaman." Jurnal Sosiologi Andalas 6, no. 1 (April 1, 2020): 56–69. http://dx.doi.org/10.25077/jsa.6.1.56-69.2020.
Анотація:
Abstract : Every human have social life.They also have marriage life with rules and norms. It divided become traditional and law ofrules and norms. Sometime, people break it, so they will get punishment. The research objectives are: 1) Describe the form of sanctions given by traditional leaders to perpetrators of marriage customs violations that are not in accordance with the prevailing manners in NagariPersiapanSundata Selatan; 2) Describe the causes of marriages that do not follow the tradional way of NagariPersiapanSundata Selatan. This research use social control theory from Walter Reckles. Heexplain about two control systems. The first is internal control and the second is external control, in which the inner control is the human mind or conscience and from the outside it can be in the form of family, neighbors, police or authorities. This research usequalitative method with a descriptive type. This researchuse purposive sampling technique and data collection use observation and in-depth interviews. The informants in this study were people who had violated customs in matters of marriage, ninikmamak, and the perpetrators' neighbors. The forms of marital custom violations committed by the community in marriage in the NagariPersiapan of Sundata Selatan, namely: ethnic marriage, “kawinlari” and "tidakmampajalanan". Furthermore, the forms of sanctions given by traditional and community leaders to people who violate the marriage customs in NagariPersiapanSundata Selatan are: a) being expelled from the village; b) as punishment, they givea goat; c) the other punishment, they give chicken singgang; d) apologize to ninik mamak.
30
Coweii, Daniel David. "Funerals, Family, and Forefathers: A View of Italian-American Funeral Practices." OMEGA - Journal of Death and Dying 16, no. 1 (February 1986): 69–85. http://dx.doi.org/10.2190/ryld-33xc-t9gp-9ju7.
Анотація:
Italian-American funeral practices have received little attention in the literature. This study deals with this gap by tracing the evolution of funeral practices from the Old World, preimmigrant culture of the southern Italian to the contemporary New World funeral practices of Italian-Americans reflective of the so-called American way of death. The article is structured around the thesis that the author's own family experience of the ritualistic observance of death had its roots in Old World customs and traditions, was subsequently modified by American social patterns, secularism, industrialization, and funeral customs, and was further shaped by particular psychosocial family dynamics. The concluding section compares the author's personal experience of Roman Catholic home funerals with the larger societal practices described.
31
OKOLNYCHA, T. "FEATURES OF SOCIALIZATION AND FORMATION OF MORALITY OF CHILDREN IN RELATIVES OF EASTERN SLAVS." ТHE SOURCES OF PEDAGOGICAL SKILLS, no. 20 (November 22, 2017): 193–97. http://dx.doi.org/10.33989/2075-146x.2017.20.209809.
Анотація:
In the article, on the basis of the analysis of ethnographic research of the 19th –beginning of the 20th centuries, peculiarities of folk pedagogy of the Eastern Slavs, in particular the influence of the family customs on socialization and the formation of children`s morality have been considered. The author focuses on the main functions of the ethnopedagogy of our ancestors: the formation of positive character features of the child, the provision of a happy life to a newborn, the provision of connection and harmony between the child and its family accompanied by special rituals.In the Eastern Slavic society, the process of socialization of a child took place naturally. Education was a part of multilateral social relations. Children were not much prepared for the future adult life, they rather gradually joined it due to the complication of their social role, involvement in various spheres of social activity on weekdays and holidays. The upbringing of children was not separated from the life of adults. The content, forms, methods of education depended on lifestyle, gender and age division of labor, family relations, beliefs of our ancestors, etc.Characteristics of ethnographic materials has allowed the author to conclude that the Eastern Slavs developed an effective system of forms, means, methods of folk education, which ensured the preservation of the custom-ritual culture and contributed to the formation of the ethnic group; one of the central places in Eastern Slavic family customs belongs to those aimed at ensuring the happiness and well-being of the child, the acceptation of a newborn into the family and promoting the creation by a child its own future family. Methods of influence on the morality and socialization of the child were basically based on the principles of contact magic.
32
Gorova, Vitalina. "Social Traditions of Entertainment and Communication of Ukrainian Peasants in the SECOND HALF OF THE 20th – early 21th centuries (ON EXPEDITIONARY MATERIALS)." Ethnic History of European Nations, no. 61 (2020): 7–16. http://dx.doi.org/10.17721/2518-1270.2020.61.01.
Анотація:
Socio-normative life of Ukrainians of the 20th – the beginning of the 21th centuries, that covers aspects of management, self-organization and formation of public institutions, mutual assistance and leisure, regulation of behavior, is a poorly studied topic in ethnological science. During the establishment of the Soviet system, which completely changed the traditional way of life of Ukrainian peasants, a major transformation of the customs of public life took place. Following Ukraine’s independence, modern social normative practices were developing according to the requirements of the new legislation. As the result, nowadays there is a considerable urgency to investigate the specifics and changes that have taken place in public life in the Ukrainian villages in the second half of the 20th – early 21th centuries. In the new socio-economic and national-religious contexts, despite the changes in industrial relations and socio-professional composition of the rural population, the system of traditional social life in Ukraine was able to maintain positive and well-considered skills of social coexistence, forms of daily and festive leisure, as well as the moral and ethical standards of people’s coexistence. The article on the materials of expeditions to Chernivtsi, Ternopil, Zakarpattya, Odessa, Kharkiv regions analyzes the preservation and peculiarities of transformation of traditional social forms of leisure and communication of peasants during the second half of the 20th – early 21th centuries. The types and places of daily (customs of «calling for freshness», «going for liver», mutual assistance, evening meetings) and festive (during the temple holiday, mutual guests, youth entertainment, celebration of the village holiday) leisure of the village community are revealed. Most of the information was recorded on evening meetings. They are a socio-everyday entity that organically combines entertainment and work elements. Usually, the main guideline for their conducting was hand work (spinning, embroidery, sewing), accompanied by songs and entertainment. The made records give a certain idea of the contemporary collective customs and traditions of Ukrainians in rural areas, especially of interpersonal relations in the Ukrainian peasant environment of today. The common belief among the respondents is that some changes in people’s behavior are manifested by a decrease in interest in communication than before (reciprocal guest-houses between the villagers have become a rarity – they only gather on holidays). Today, the customs of collective mutual assistance (in case of distress or distress in one of the villagers) are still preserved among the rural population.
33
Selvia, Lena, and Sunarso Sunarso. "Interaksi sosial antara Suku Dayak dan Suku Banjar di Kalimantan." Jurnal Antropologi: Isu-Isu Sosial Budaya 22, no. 2 (December 13, 2020): 208. http://dx.doi.org/10.25077/jantro.v22.n2.p208-216.2020.
Анотація:
Indonesia has a geographically vast area which results various daily ways of life and living habits that shapes culture and custom diversity. Indonesia consists of thousands of developing customs and tribes. The diversity of local customs and cultures in society contributes to social interaction among one tribe to another. The purpose of this study is to describe the cultural diversity found in the Dayak and Banjar tribes of Borneo. Each tribe has a unique culture with its own distinct as an identity to keep its existence, such as the cultural diversity of Dayak and Banjar tribes in Borneo that can affect relationships between the two tribes. The article used literary methods by collecting relevant reference sources from books, journals, researches, and other resources. The results show that diversity can cause conflict, even though conflict have occurred, it does not mean that the Dayak and Banjar tribes are intolerant. Each tribe has a strong culture and mutual cooperation to protect unity. They live on the same island with mutual respect and they respect cultural diversity. The interaction between the Dayak and Banjar tribes that appreciate each other's customs and cultures preserve the culture itself. The customs and cultures that developed in the Dayak and Banjar tribes serve as a source of harmony, with an understanding that they came from the same ancestors, and the awareness that they have a brotherly relationship contributes to values of trust, tolerance, and mutual cooperation between the tribes.
34
Mahdi, Muntazar, Muhammad Mumtaz Ali Khan, and Shabana Rasool. "Orthodoxy and Customs the Basic Sources of Sadism: A Psychoanalysis of the Caretaker." Arts and Social Sciences 1, no. 1 (December 30, 2020): 24–30. http://dx.doi.org/10.34154/2020-assj-0202-24-32/euraass.
Анотація:
In contemporary world, humans in social context recurrently ascend against the deliberate and inadvertent occurrences as they fall debilitated intellectually and experience the antagonistic effects of social issues. The current research paper tries to bring up the purposes for sadism issue with exceptional reference to social part of people's life, thinking about society and specialists as main thrusts behind pretty much every dejection by means of putting on Freud’s psychoanalytic assumption about mental issues (yet through a minute unorthodoxy) on an emotional character made from Pinter’s imagination in “The Caretaker”. This descriptive study highlights the core area of human life with respect to sadism and orthodoxy from the content of the play. The content has been undertaken to investigate, decipher and evaluate with reference to Freudian viewpoint in order to open up people's enormous job of making sadism issue within society through pushing them to choke themselves in specific manners. The study brings forth the feature that the communication gap and loneness is one of the major reasons of sadism and orthodoxy.
35
Wennemers, Sander, and Hilde Bras. "Surviving in Overijssel. An Analysis of Life Expectancy, 1812–1912." Historical Life Course Studies 10 (March 31, 2021): 156–61. http://dx.doi.org/10.51964/hlcs9586.
Анотація:
The rise in life expectancy is one of the main processes of social change in the 19th century. In the Netherlands, regional differences in life expectancy, and their development, were huge. Therefore, studies on average life expectancy or studies, which examine the whole of the Netherlands do not fully capture the differential determinants of this process. This study focuses on social, economic, and geographic differences in life expectancy in 19th-century Overijssel using the Historical Sample of the Netherlands (HSN). Exploiting Cox regression, the influence of several factors on life expectancy are investigated. The article shows that birth cohort, urbanisation, and gender had an important relation with life expectancy in 19th-century Overijssel, while industrialisation, religion, and inheritance customs were not associated with age at death.
36
Gillani, Syed Iftikhar Ali, та Fayyaz Ahmad Farooq. "انسانی تہذیبوں میں سماجی اخلاقیات کا تصور: اسلامی تعلیمات کی روشنی میں The Concept of Social Ethics in Human Civilizations: In the light of Islamic Teachings". Al-Wifaq 5, № 1 (30 червня 2022): 35–64. http://dx.doi.org/10.55603/alwifaq.v5i1.u3.
Анотація:
Civilization depicts the manners of life, sense, and thought of any society. Hence ways of living, social relations, ethics, habits, norms, and customs are phenomena of civilization. As human civilized life is concerned, civilization is the reflection of human personality, character thus ethics occupied a dignified status in the fulfillment of human character. From the study of human social life, we come to know that good character, noble personality, implementation of duties, responsibilities, and social safety is necessary for better ways of life. Ethics is considered the fundamental base of all these items. Thus, it was necessary to highlight the concept of social ethics after studying all human civilizations. In this article, the concept of social ethics is explained after defining the meaning of ethics. Besides it, social ethical rules and relations are described; the concept of marriage is prominent among the social ethical shortcomings. Islamic civilization and social ethics are explained in the end.
37
Stoletova, Anna S. "Custom and mentality of production societas in the realities of everyday life in the 1960s-80s (An interpretation of archive materials from the Russian State Archive of Contemporary History)." Vestnik of Kostroma State University 27, no. 3 (October 28, 2021): 61–70. http://dx.doi.org/10.34216/1998-0817-2021-27-3-61-70.
Анотація:
Based on the sources of the Russian State Archive of Modern History, the article describes the establishment and operation of customs in the socio-economic life of the second half of the 20th century, which influence the everyday life, attitude and worldview of the production (industrial) part of Russian societas. The question is raised about the consolidation of new features in consciousness, individualistic tendencies as the basis of the worldview. Attention is focused on the fact that the dissonance in the levels of social differentiation, material wealth and social status formed the basis of the mental separation of the production elite, representatives of management and the working class. The author draws attention to the fact that the phenomena of nepotism, clannishness, favours and thuggery that penetrate into everyday life and the labour sphere of life were especially negatively perceived by the workers. The negative reactions of the workers were reinforced by the realities of life – the deficit, the housing issue as a problem of social arrangement, the outdated wage system. It is noted that the public niches in which customs and traditions were firmly rooted, were to a greater extent connected with topical and acute social processes, including the institutions of power, property and trade. The researcher comes to the conclusion that by the 1980s, due to the passage of the stages of further ideological, social and economic differentiation, the separation of the individual from the working collective, the isolation of the elite and a certain isolation of its ordinary members in the production environment, bourgeois aspirations and ideals of hoarding were growing stronger.
38
Gold, Joshua M. "Generating a Vocabulary of Mourning: Supporting Families Through the Process of Grief." Family Journal 28, no. 3 (June 2, 2020): 236–40. http://dx.doi.org/10.1177/1066480720929693.
Анотація:
While grief and loss are common and universal life transitions, the language and customs of grieving differ based on the intersection of family practice and spiritual/religious affiliation. One aspect of cultural awareness and sensitivity to differing mourning processes may be the counselor’s awareness of meaningful verbiage and practice. This literature-based article will introduce family counselors to the differing nomenclature and practices of bereavement and offer implications for culturally relevant and sensitive counseling practice to support the family members’ mourning processes ( n = 80).
39
Aufa, Ari Abi. "MEMAKNAI KEMATIAN DALAM UPACARA KEMATIAN DI JAWA." An-Nas 1, no. 1 (March 9, 2017): 1–11. http://dx.doi.org/10.36840/an-nas.v1i1.164.
Анотація:
Javaneese culture adopts and mixes customs from some religions and local beliefs, such as Hinduism, Buddhism, and Islam. Funeral customs may vary across cultures and religions, but there is something common, a ceremony. Funerary customs comprise the complex of beliefs and practices used by a culture to remember and respect the dead, from interment itself, to various monuments, prayers, and rituals undertaken in their honor. Additionally, funerals often have religious aspects which are intended to help the soul of the deceased reach the afterlife. Thus, death is concieved as something terrifying at one side and something waited for at the other side. To respect the moment, people gather and pray for the death and for themselves. The ceremony, i.e. the feast, gave benefecial effects in their social life, creating harmony and solidarity between the members of the community. So, for Javaneese, to show that death has meanings, they create and adopts customs, and practice it whenever such event emerge
40
Tambunan, Mispa Sulastri, and Rama Tulus Pilakoannu. "SEDIMENTASI SOSIAL DALAM TINDAKAN KESEHARIAN PENGIKUT PARMALIM, KRISTEN, DAN ISLAM DI DESA PARDOMUAN NAULI LAGUBOTI(Social Sedimentation Parmalim, Christianity, and Islam Adherents’ Daily Action in Pardomuan Nauli Village of Laguboti)." ETNOREFLIKA: Jurnal Sosial dan Budaya 10, no. 1 (February 28, 2021): 66–75. http://dx.doi.org/10.33772/etnoreflika.v10i1.1079.
Анотація:
This article studies the social sedimentation in the daily actions of Parmalim, Christian, and Islam adherents in Pardomuan Nauli Village, Laguboti. The multi-religious Batak people adhere to same customs, norms, traditions and cultures. But, in preserving same customs, norms, and culture, in fact, some conflicts still appear among the people. Through social sedimentation, however, people in Pardomuan Nauli can live in harmony and unity. This study employs Erving Goffman’s theory to see the interaction among people in their daily life. It also sees how people still can live in harmony among the religious differences by using social networks theory. The objective of study is to apply the development of qualitative research design and library research. The data were collected by conducting interviews, observation, and theoretical review. This study describes and analyzes how Parmalim, Christian, and Islam people in Batak Toba tribe live up the social sedimentation in their daily lives and also, how do they preserve the cultural values they have amidst religious differences.
41
Zhang, Yi Zhong, and Zhao Ru Guo. "From Ideology to Physical Form about the Planning and Design of Luyi Laozi-House." Advanced Materials Research 368-373 (October 2011): 3348–52. http://dx.doi.org/10.4028/www.scientific.net/amr.368-373.3348.
Анотація:
Houses with long history can’t be passed down from generation to generation. The impression of celebrities’houses stems from the analysis of their life tracks and the exploration of living space environment which produces their idea and philosophy. The planning and designing of Laozi-house is a product of the dialectical and reverse thinking. It is not a copy of the house that Laozi lived in, but it reproduces scenes of life and social customs in his days as much as possible. It can also reflect the social and cultural phenomenon in the Spring and Autumn Period.
42
KOK, JAN, and KEES MANDEMAKERS. "A life-course approach to co-residence in the Netherlands, 1850–1940." Continuity and Change 25, no. 2 (August 2010): 285–312. http://dx.doi.org/10.1017/s0268416010000160.
Анотація:
ABSTRACTIn this article, we study variations in co-residence with kin in the Netherlands in the late nineteenth and early twentieth centuries. We use the reconstructed life courses of 17,527 individuals derived from the Historical Sample of the Netherlands (HSN) database. The life-course approach allows us to look at co-residence from the perspectives of both the receiving households and the co-resident kin. What made households take in relatives and do we find a preference for one type of relative over another? What was the background of people who decided to co-reside in another household? How important were family-related ‘altruistic’ motives compared with economic ones? The outcomes suggest the predominance of altruistic motives for co-residence, apart from persistent inheritance customs in the eastern part of the country.
43
Et al., Gulnaz Sattar,. "PATRIARCHY AS A SOCIAL TRIBAL VALUE: FEMINIST ANALYSIS OF JAMIL AHMAD’S THE WANDERING FALCON." Psychology and Education Journal 58, no. 1 (January 15, 2021): 4236–42. http://dx.doi.org/10.17762/pae.v58i1.1489.
Анотація:
The present study is aimed to investigate the status of women in the novel The Wandering Falcon by Jamil Ahmed originally published in 2011. The Wandering Falcon is a collection of nine short stories. All the stories are interlinked with one another. The novel shows life in the tribal areas situated at the borders of Pakistan, Iran and Afghanistan. In the present study, the researcher has examined the impacts of tribal traditions and rules on the lives of the people of these region. The research deals with the cruel and brutal laws of Federally Administrative Tribal Areas (FATA) and the miserable life style of these tribal people, especially the women of the region, as depicted in the novel. The tribal people have to face the indifference of nature as well as the supremacy of society. The rules and regulations of society have a deep impact on the social, mental and psychological development of its members. The present study deals with the social status of women in these tribal areas. It describes the attitude of tribal customs and traditions toward women and reflects the impact of these brutal laws on the lives of women as well as the poor and suppressed class of the society. This article aims to highlight the tribal customs which, commodify the women of FATA. Qualitative research paradigm has been selected for the novel as it tends to be exploratory and interpretative and feminist perspective have been applied on the sample.
44
Gergilov, Rostislav E. "The Cultural Determinants of Shame." Observatory of Culture, no. 3 (June 28, 2014): 107–14. http://dx.doi.org/10.25281/2072-3156-2014-0-3-107-114.
Анотація:
Is devoted to the causes of feeling ashamed. These are not only individual psychology and social factors. A wide range of cultural factors are of equal importance beginning from the general manifestations of human life as defined by customs, mores, and religion, forms of labour activities and to achievements in science, technology, economics, and the arts.
45
Putu Ayu Wulan Sri Diantari, Kadek Anggi Dwi Yanti,, and I Nyoman Kiriana. "NILAI-NILAI PENDIDIKAN AGAMA HINDU DALAM TRADISI NEDEH DI DESA KEKERAN KECAMATAN MENGWI KABUPATEN BADUNG." JAPAM (Jurnal Pendidikan Agama) 2, no. 02 (October 31, 2022): 171–79. http://dx.doi.org/10.25078/japam.v2i02.659.
Анотація:
Religious life in the practice of religious teachings is shaped by the cultural characteristics of each region. Religious teachings occupy a very important place in their lives and motivate the formation of a spirit of spiritual harmony in order to achieve the goals of Hinduism itself. The Nedeh ceremony is a series of religious activities where rice planting is carried out once every 50 days. Performing this ritual is a tribute to Dewi Sri for physical and mental well-being. The values of Hindu religious education discussed in this study are: divine values, social values, aesthetic values, ethical or moral values and the value of increasing morality and awareness, parallel. The existence of religious customs is supported by customs and religious customs. Pedagogical values can shape and instill noble attitudes, personalities, and personalities so that humans can carry out their work in the future.
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Suharyanto, Agung. "Pendidikan dan Proses Pembudayaan dalam Keluarga." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 8, no. 1 (December 29, 2015): 162. http://dx.doi.org/10.24114/jupiis.v7i2.3123.
Анотація:
Enculturation process is done by parents, or the person considered as senior by children or by the younger. Manners, customs, skill of a tribes/family usually inherited to the next generation through enculturation. In the family, in the first time children have early direct experiences which will be used as provision of their life later by physical exercise, social, mental, emotional even spiritual.
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Ambawade, Miss Rameshwari Jayshing. "Shobha De’s Second Thought: The Cultural and Psychological Conflicts." Journal of Language and Linguistics in Society, no. 21 (January 8, 2022): 9–12. http://dx.doi.org/10.55529/jlls.21.9.12.
Анотація:
Shobha De is mostly discuss the psychological aspects in her every novel. She represent her woman character as rebellious and to awareness about her self-exploitation. Second Thought presents the agony and social pressure with cultural customs which followed by woman like Maya and her arid life issues emerging after marriage. The Novelist has taken mostly married women and capsulated the protagonist Maya. Maya, a married woman having the problems with related marriage and reflects her matrimony relationship. The present paper discusses the exploitation of woman Maya by her husband later uprising issues creates loneliness, alienation, emptiness of life. . She has been victimized by cultural, social and psychological point of view in the concept of ideal Indian woman. This novel is reflects for woman and cultural norms, social belief, cultural diversity, unequal distribution of gender, discrimination, the remarks of traditional mother in law in Indian society. It is custom of married to holding hand of her husband and his mother. Present paper focuses of the problem of married woman and her relationship with her husband .her ambition, feeling, and need as a human being. Novelist wants to focuses this through these points. 1. Indian concept of Marriage. 2. Causes of extra-marital affaires. 3. Psychoanalysis study of woman 4. Her revolts against system
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Sushkova, Iuliia N. "Marriage and family customs of the Finno-Ugric peoples of the Volga region: legal and anthropological analysis (late XIX – early XX century)." Finno-Ugric World 14, no. 1 (April 22, 2022): 87–99. http://dx.doi.org/10.15507/2076-2577.014.2022.01.87-99.
Анотація:
Introduction. The institutions of marriage and family seem to be an integral component of the traditional livelihood of peoples, reflecting their history, features of life and activities. The Finno-Ugric ethnic groups, over the centuries of their existence, have formed original layers of marriage and family traditions, many elements of which have been preserved to this day. The article provides a comparative legal and anthropological analysis of the marriage and family customs of the Finno-Ugric peoples of the Volga region. Materials and Methods. The article is based on the literature, archival materials on the state of marriage and family relations of the Finno-Ugric peoples of the Volga region in the late XIX–XX centuries. It is based on a legal-anthropological methodology, which includes both relevant theoretical approaches and research methods of collecting materials. The comparative method makes it possible to compare certain elements of the institutions of marriage and family among individual Finno-Ugric peoples of the Volga region, to identify their common and special features. The hermeneutic method implies a deeper penetration into the logic of human legal thinking in the study of legal customs. Results and Discussion. In the social life of the Finno-Ugric peoples, family rituals and customs related to marriage and wedding played an important role and family life. Great importance was attached to domestic deities. Many traditional features have been preserved in the regulation of marriage and family relations for a long time, which was due to the slow pace of the formation of market relations, patriarchal features of the family way of life, and the strength of family and kinship ties. Wedding ceremonies were characterized by great complexity and diversity. They were connected with different stages of the wedding, marking the transition of a young man and girl to a new social status; they were supposed to contribute to a more successful implementation of this event, to sanction it in the eyes of relatives and fellow villagers. Conclusion. The Finno-Ugric ethnic groups of the Volga region have developed many similar features of traditional culture and way of life, which indicates the traditions of interpenetration and interaction. Despite the common things and the general similarity of customs in the sphere of marriage and family relations, peoples also have distinctive properties, features of worldview, customary law, and other socionormative relations.
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Kalybekova, M. "PROBLEMS OF THE DESTRUCTION OF NATIONAL IDENTITY IN THE 30 – 50s XX CENTURY." edu.e-history.kz 31, no. 3 (October 20, 2022): 212–24. http://dx.doi.org/10.51943/2710-3994_2022_31_3_212-224.
Анотація:
Annotation. Violent social experiments, violation of citizens’ rights, excesses in national politics, a refusal to take into account the peculiarities of life, customs, complex economic way of life of indigenous people, deportation to Kazakhstan of one million two hundred seven thousand representatives of various peoples and nationalities, unrest during the development of virgin lands, bureaucracy and Corruption in power structures caused various kinds of social and inter-ethnic conflicts. Careful concealment by the Soviet authorities of information about these events and a strict ban on the study of their history have led to the fact that, to date, there is no comprehensive study on this issue in historiography. The experience of identifying and preventing hotbeds of social and interethnic tension is very relevant for multinational Kazakhstan.
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Jumataeva, Asylgul Sarinjievna. "Ethnopedagogical Bases of Fostering a Respectful Attitude towards Elders." Общество: социология, психология, педагогика, no. 9 (September 25, 2020): 142–44. http://dx.doi.org/10.24158/spp.2020.9.25.
Анотація:
The paper describes traditions, customs, values of the Kyrgyz people and their role in the upbringing of the younger generation. The relevance of the re-search is due to the loss of many social traditions and customs of respect for elders, which have been inherent in the Kyrgyz culture for a long time, as well as the need to find new forms of educational work with the younger generation. Cardinal cultural and social changes that led to a certain loss of behavior-al expression of respect for elders in different life situations are identified and analyzed. The study shows the features of intergenerational relations in Kyrgyz society, the factors that cause such behav-ior, as well as positive and negative trends in the development of these relations. Effective methods of educational work are proposed in order to foster spiritual and moral qualities in the younger genera-tion.