Review of the Cardiovascular Implications of the Social and Religious Practices Associated with Donning Phylacteries

2022 ◽  
Author(s):  
Sydney Schacht ◽  
Brian O’Connor ◽  
Akiva Kirschner ◽  
Katie Steelman ◽  
David H. Rosmarin ◽  
...  
Keyword(s):  
Religious Practices ◽  
The Social

scholarly journals Religious individualization among the catholics from Miercurea Ciuc.

2007 ◽  
Vol 5 (1) ◽  
pp. 73-101
Author(s):  
Ildikó Fejes
Keyword(s):  
21St Century ◽  
Small Town ◽  
Religious Community ◽  
Religious Practices ◽  
Social Changes ◽  
The Social

The study focuses on the 21st century practices of religion of a traditionally religious community. The study was carried out in a small town in Székely Land, Miercurea Ciuc or Csíkszereda, where the social changes are rather slow compared to the centres, however the religious changes are marked by the territory’s homogenous and outstanding religious character. The study offers a brief theoretical review of the causes of the social changes in the religious practices, after that presents the town’s external-premodern and internal-modern religious practitioners

The social functions of shamanism

2018 ◽  
Vol 41 ◽  
Author(s):  
Rachel E. Watson-Jones ◽  
Cristine H. Legare
Keyword(s):  
Social Group ◽  
Group Cohesion ◽  
Cross Cultural ◽  
Religious Practices ◽  
Social Functions ◽  
The Social ◽  
The Cross ◽  
Cultural Evolutionary

AbstractCultural evolutionary accounts of shamanism must explain the cross-cultural recurrence and variation in associated practices. We suggest that Singh's account of shamanism would be strengthened by considering the social functions of shamanism in groups. Shamanism increases social group cohesion, making it distinct from other magico-religious practices.

scholarly journals DYNAMICS OF SOCIAL FUNCTIONS OF RELIGION AND RELIGIOSITY DURING THE PANDEMIC

2021 ◽  
pp. 104-117
Author(s):  
EKATERINA S. ELBAKYAN ◽  
Keyword(s):  
Psychological Problems ◽  
Religious Practices ◽  
Percentage Increase ◽  
Institutional Type ◽  
Social Functions ◽  
Communicative Function ◽  
The Social ◽  
Close Relationship ◽  
The Individual

The article examines the metamorphoses that occurred in the religious practices of various denominations during the pandemic. Through the strengthening, thanks to the pandemic, the dynamics of the social functions of religion (integrative, communicative, normative-regulatory, legitimizing), the author examines the changes in the structure of modern religiosity, highlighting and characterizing three main types: institutional, individual and individual-institutional religiosity. The author pays special attention to the individual-institutional type of religiosity, believing that the carriers of this particular type of religiosity experienced the least psychological problems in connection with the closure of churches, mosques, prayer houses. Analyzing the social functions of religion, and, in particular, the communicative function, the author examines in detail the process of virtualization of religion, which has significantly intensified in the last year and a half (“cyberreligion”, “online religion”), indicates a close relationship between the individual-institutional type of religiosity and the dynamics of communicative the functions of religion, reflected, in particular, in the strengthening of the virtualization of religion. The author sees the key tendency in the change in the structure of religiosity in the change in the ratio between its three main types towards the percentage increase in the carriers of individual-institutional religiosity.

When Is a Thing? Transduction and Immediacy in Afro-Cuban Ritual; or, ANT in Matanzas, Cuba, Summer of 1948

2018 ◽  
Vol 60 (4) ◽  
pp. 786-809 ◽  
Author(s):  
Stephan Palmié
Keyword(s):  
Network Theory ◽  
Thought Experiment ◽  
Actor Network Theory ◽  
Religious Practices ◽  
Urban Site ◽  
Social Worlds ◽  
Agential Realism ◽  
Radical Alterity ◽  
The Social ◽  
Ontological Turn

AbstractRevisiting William R. Bascom's 1948 ethnography of Afro-Cuban religious practices in Jovellanos (a semi-urban site in Cuba's Province of Matanzas) in light of current theoretical concerns in our discipline, this essay constitutes a thought experiment. As such it seeks to re-describe some of Bascom's data in terms of Actor-Network Theory, to see if his patent puzzlement over his interlocutors’ statements concerning the liveliness and even personhood of mineral objects—stones that embody, rather than represent deities—can be resolved that way. At the same time, I offer a critique of current attempts to redefine our discipline's mission under the sign of an “ontological turn” that recurs to notions of radical alterity that strike me as potentially essentialist, and certainly profoundly ahistorical. Drawing on Karen Barad's theories of “agential realism,” I suggest that contemporary concerns with post-humanist anti-representationalism need to be tempered by a view of our epistemic pursuits, including those of anthropology, as embedded in thoroughly historical—and so fundamentally emergent—ontologies. In light of such considerations, the essay concludes with a vision of anthropology as a form of knowledge that cannot afford to evade the historical transformations of the social worlds it aims to illuminate, nor those of the concurrent transformations in its own epistemic orientations. Instead, it must reframe its goals in terms of conjunctures of ontologies and epistemologies of mutually relational and, most importantly, historical scope.

scholarly journals Conflits liés aux pratiques religieuses et conséquences chez les populations Ebrié d’Anono M’Badon et Blockhaus (Côte d’Ivoire)

2021 ◽  
Vol 17 (27) ◽  
pp. 200
Author(s):  
Olivier Lohoues Essoh ◽  
Meless Siméon Akmel ◽  
Sylvestre Bouhi Tchan Bi
Keyword(s):  
Social Control ◽  
Religious Practices ◽  
Semistructured Interview ◽  
Evangelical Churches ◽  
The Social ◽  
Identity Reconstruction ◽  
Interview Guide ◽  
Local Tradition ◽  
Social Structuring ◽  
Catholic Churches

Les Ebriés1 ont adopté les églises Harriste, Méthodiste et Catholique, devenues des patrimoines culturels religieux. En dépit du contrôle social mis en œuvre pour y maintenir les fidèles, nombreux sont les Ebrié, qui ont opté pour les églises Évangéliques, ce qui a occasionné des conflits à Anono, M’Badon et Blockhaus. Cette étude analyse les conflits liés aux pratiques religieuses et leurs conséquences dans lesdits villages. La méthodologie de recherche, essentiellement qualitative, s’appuie sur 30 personnes interrogées au moyen d’un guide d’entretien semi-directif et d’une grille d’observation. L’étude présente les résultats de terrain. Elle indique d’abord que les pratiques religieuses à Anono, M’Badon et Blockhaus sont le sceau d’une affiliation à des religions révélées et une fidélité à une tradition locale. L’article montre ensuite les conflits de leadership pour l’appropriation et la structuration sociale des espaces villageois, les conflits de perception des pratiques culturelles et christianisées. Enfin, l’étude explique les conséquences, dont la reconstruction identitaire (recomposition de la gouvernance politique, sociale et culturelle, rupture de la sociabilité familiale et communautaire) liées aux conflits dans ces espaces sociaux. The Ebriés adopted the Harrist, Methodist and Catholic churches, which became religious cultural heritages. Despite the social control implemented to keep the faithful there, many are the Ebrié, who opted for the Evangelical churches, which caused conflicts in Anono, M’badon and Blockhaus. This study analyzes the conflicts linked to religious practices and their consequences in the said villages. The research methodology, which is essentially qualitative, is based on 30 people interviewed using a semistructured interview guide and an observation grid. The study presents the results from the field. First, it indicates that the religious practices at Anono, M’badon and Blockhaus are the seal of an affiliation with revealed religions and a fidelity to a local tradition. The article then shows the leadership conflicts for the appropriation and social structuring of village spaces, the conflicts of perception of cultural and Christianized practices. Finally, the study explains the consequences, including identity reconstruction (recomposition of political, social and cultural governance, breakdown of family and community sociability) linked to conflicts in these social spaces.

The Economics of Worship in Ancient Israel and Judah

2020 ◽  
pp. 472-485
Author(s):  
Joachim Schaper
Keyword(s):  
Economic Activity ◽  
Economic Consequences ◽  
Religious Practices ◽  
Social Formation ◽  
Near Eastern ◽  
Economic Basis ◽  
The Social ◽  
Ancient Israel ◽  
The World

In addressing the problem of the “economics of worship” in ancient societies it is advisable first to ascertain on what area of “worship” we should focus our investigation. And while one could indeed attempt to explore the economics of, say, the practices of family religion in ancient Israel and Judah, this does not seem to contribute much to deepening our understanding of the economics of worship generally—not because family religion was not representative of the overall practice of religion in that part of the world, but because, due to its very nature, it did not produce hubs of economic activity and therefore gives us no decisive insights into the correlation between economic and religious practices. By contrast, temples are indeed such hubs; this is true today and was no less true of ancient Israel and Judah. In fact, it was probably more obvious then than it is now that temples hosted economic transactions of various kinds and that some of them were veritable economic hubs of huge significance for the whole of the social formation that had brought them forth. Biblical and other ancient Near Eastern texts do not obfuscate the central significance of the economic basis and the economic consequences of cultic activity; on the contrary, they address them without any qualms.

Ethique, pratique religieuse et socialisation des fils d'immigrés italiens en Belgique

1979 ◽  
Vol 26 (1) ◽  
pp. 125-143
Author(s):  
Felice Dassetto ◽  
Albert Bastenier
Keyword(s):  
Migrant Workers ◽  
Social Position ◽  
Religious Practices ◽  
Social Conformity ◽  
The People ◽  
The Social ◽  
Italian Immigrants ◽  
Social Marginality ◽  
Moral Convictions

This article presents an analysis of the religious practices and moral convictions of a group of sons of Italian immigrants in Belgium. The authors try to catch the meaning of these practices and convictions in so far as these are part of a process of socialization. How do the people involved try to use these practices and convictions as a means of finding their way out of the social marginality which they are confined to, being sons of im migrant workers ? This analysis shows in how far social conformity or non conformity in the religious and moral field can correspond to strategies built up according to the social position of the people involved.

Hypothèses pour une analyse des stratégies religieuses au sein du monde migratoire en Europe

1979 ◽  
Vol 26 (1) ◽  
pp. 145-170 ◽  
Author(s):  
Albert Bastenier ◽  
Felice Dassetto
Keyword(s):  
Social Class ◽  
Religious Practices ◽  
Practical System ◽  
The Social ◽  
The World ◽  
Western European ◽  
European Migration

This article formulates a series of hypotheses concerning the religious strategies and practices in the world of Western European migration. Church activities are taken into con sideration, as well as the practices of the migrants themselves, but they are only seen in the context of Christianity. For the authors, the cognitive, symbolic and practical system which forms the religious behaviour of migrants has to be seen in relation to the milieu which they are living in, the social class which they belong to, and the role which they are assigned to play in both the country of departure and the country of arrival. We may also take into consideration the nature of " migratory projects " which influence the religious practices of the migrants. On this background one can understand and analyse the different observable religious migratory fields.

Digital Religion and Religious Life in Southeast Asia

2017 ◽  
Vol 4 (1-2) ◽  
pp. 33-51 ◽  
Author(s):  
Acep Muslim
Keyword(s):  
Southeast Asia ◽  
Religious Life ◽  
Religious Practices ◽  
Religious Institution ◽  
The Social ◽  
New Type ◽  
Technological Affordances ◽  
Being Religious ◽  
Religious Understanding

This article describes an online Islamic community in Indonesia called One Day One Juz (odoj). This research shows howodojencourages its members to recite a section of the Quran every day, thus transforming some of its members’ religious practices and enabling a ‘new way of being religious’. Understandingodojas a ‘digital religion’, this article details the social and technological dimensions of the group’s disciplinary mechanisms as a new type of religious institution. These include the structure ofodoj’s online network, the reflective engagement of the members with its regulations, and the specific technological affordances of the applications and devices used.

Conclusion

2019 ◽  
pp. 263-278
Author(s):  
Christian Smith ◽  
Bridget Ritz ◽  
Michael Rotolo
Keyword(s):  
Social Sciences ◽  
Family Life ◽  
Cultural Models ◽  
Religious Practices ◽  
Cultural Approach ◽  
Key Points ◽  
The Social ◽  
Religious Transmission ◽  
Opening Up

This concluding chapter reviews, highlights, and elaborates on some key points. Many scholars in the social sciences and the humanities study various aspects of religion. Despite it being a question of huge importance for religion and family life, however, extremely few scholars have studied how and why religious parents raise their children to pass on to them their religious practices and beliefs. This chapter engages this question of intergenerational religious transmission by taking a cultural approach, in the hope of further opening up this area for additional study and providing helpful answers and greater understanding. In the process, the chapter discusses some important things about the nature and workings of culture generally. But it notes that much more research on both religious parenting and cultural models is needed beyond what has been accomplished here.

Sign in / Sign up

Export Citation Format

Share Document