Religion and language preservation: the case of Sora

2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Anastasia Krylova ◽  
Evgeniya Renkovskaya
Keyword(s):  
Field Data ◽  
Religious Communities ◽  
Religious Practices ◽  
Language Preservation ◽  
Illustrative Material

Abstract The article, based on field data collected by the authors, analyzes the modern sociolinguistic situation of the Sora language (South Munda languages, Odisha, India) in various religious communities. The religious communities such as Baptists, Catholics, Vishwa-Hindus, Animists, Mattar Banom and Alekh are analyzed. The data on the use of various languages in the religious practices of these communities is considered, accompanied by rich illustrative material. According to the findings of the authors, the preservation of Sora is most successful in the Baptist and Mattar Banom communities.

scholarly journals Religiosity of Polish Catholics in the UK: Attitude towards Faith, Affiliation, Membership and Religious Practices

Religions ◽  
2020 ◽  
Vol 11 (8) ◽  
pp. 422
Author(s):  
Marek Wódka ◽  
Stanisław Fel ◽  
Jarosław Kozak
Keyword(s):  
Religious Communities ◽  
Religious Practices ◽  
Cultural Milieu ◽  
Quantitative Studies ◽  
Community Organisations ◽  
Specific Factors ◽  
Polish Migrants ◽  
Sunday Mass ◽  
The Uk

This paper is based on sociological quantitative studies carried out in 2019 on a sample of 620 Polish Catholics living in London, Swindon, or Oxford. Those studies and their findings are limited only to those Catholics who make up the communities around major Polish institutions in the UK, such as Polish parishes, Saturday schools, and community houses. The goal of this paper is to describe selected aspects of Polish migrants’ religiosity in the new social and cultural milieu. What we focus on here is how Poles themselves describe their faith, how they understand and evaluate their membership of parishes or other religious communities, and how they approach religious practices, especially Sunday Mass attendance. We address the following questions: how do the Poles living abroad describe their attitudes towards faith? How many of them are active members of Polish parishes? What do their religious practices and membership of other community organisations look like? How do specific factors affect the results across these areas?

scholarly journals Dinamika Kehidupan Beragama Kaum Nahdiyin-Salafi di Pamekasan Madura

2014 ◽  
Vol 8 (1) ◽  
pp. 84
Author(s):  
Nor Hasan
Keyword(s):  
Common Ground ◽  
Religious Group ◽  
Negative Reaction ◽  
Religious Communities ◽  
Communication Media ◽  
Religious Practices ◽  
Common People ◽  
The Common ◽  
Late Nineteenth

In principle, the Salafi-Islam attempts to call for genuine Islamic teaching as practiced during the period of the Prophet. Salafi-Islam came to Indonesia in the late nineteenth and early twentieth centuries, then spread to different places in the Archipelago. In Larangan, Pamekasan, the spread of Salafi-Islam is still in its nascent stage, from person-to-person, and appears as a small phenomenon in the midst of predominantly mainstream Islam. Salafi teachings spread through different forms of communication media (radios, televisions, magazines, and books) and religious practices of its  proponents. The movement manifests itself in the pratices of rituals, not in politics. The implication of encounter between salafi-Islam and NU as the mainstream religious group in Pamekasan is as follows: (1) religous life in Pamekasan becomes more dynamic; (2) there emerges inward-looking attitude at their own religous practices as well as outward-looking attitude to the others. This phenomenon can be observed among more educated members of the society. Among the common people, however, there are two types of attitude: ignorance and negative reaction; and (3) an attempt to search for the common ground and dialogue among different religious communities is being conducted.

RELIGION IN THE AXIOLOGICAL STRUCTURE OF KAZAKHSTANI YOUTH

2021 ◽  
Vol 22 (3) ◽  
pp. 180-196
Author(s):  
Aigerim Zhampetova
Keyword(s):  
Young People ◽  
Religious Communities ◽  
Religious Practices ◽  
Traditional Values ◽  
Or Groups ◽  
Younger Generation ◽  
The Republic ◽  
Role Of Religion ◽  
Public Worship

Together with independence, the Republic of Kazakhstan reacquired its lost traditional values; religion, controlled and suppressed by the Soviet atheist ideology, being one of the most important elements along with the growing number of religious communities and associations, as well as places of public worship. Today, religiosity is on the rise, especially among the younger generation: everyday religious practices are observed by individuals or groups of people at workplaces and homes and in the course of communication. The author has analyzed the role of religion in axiological orientation and the level of religious feelings of the young people aged 18-22 on the basis of sociological poll results.

Conclusion

2018 ◽  
Author(s):  
Justine Howe
Keyword(s):  
Third Space ◽  
Religious Studies ◽  
Urban Neighborhoods ◽  
Religious Communities ◽  
Religious Practices ◽  
American Muslim ◽  
American Islam

The conclusion examines the significance of third-space religious communities for religious studies, American religions, and the study of American Islam. It argues that scholars should be more attentive to these marginal communities to more adequately account for the contingency and unpredictability of lived religious practices. Looking beyond more visible institutions and dense urban neighborhoods enables researchers to track the ways in which communities are formed, how they seek to create a space of belonging for their members to inhabit, and how these attempts to create community simultaneously reinforce discourses of exclusion and marginalization. The chapter concludes with reflections on the possibilities and constraints of American Muslim selfhood and identity as Barack Obama’s presidency came to a close.

“More than an intensive care phenomenon”: Religious communities and the WHO Guidelines for Ebola and Covid-19

2020 ◽  
Vol 9 (3) ◽  
pp. 245-255
Author(s):  
Fabian Winiger
Keyword(s):  
Infectious Disease ◽  
West Africa ◽  
Disease Control ◽  
Hospital Staff ◽  
Control Measures ◽  
Religious Communities ◽  
Religious Practices ◽  
Infectious Disease Control ◽  
Active Involvement ◽  
Anthropological Fieldwork

AbstractThis article draws on anthropological fieldwork conducted during the West African Ebola outbreak (2014-2016) and reports of the ongoing Covid-19 crisis to discuss the role played by religion in infectious disease control. While much separates Ebola and Covid-19, the religious practices prevalent in both contexts produce similar challenges to hospital staff and caregivers. In West Africa, at least 20 % of all infections were suspected to be related to the burial of deceased Ebola victims; yet at the same time, local communities at times reacted very negatively to infectious disease control measures. This article discusses how, based on this recognition, a systematic exchange began between anthropologists, faith-based organisations (FBOs) and humanitarian organisations active in the provision of healthcare, culminating in a WHO protocol for the “safe and dignified” burial of Ebola victims. The model of ‘contactless’ adaptations of religious practices it put forth may have significantly contributed to the control of the epidemic. In the second part, this article turns to the Covid-19 pandemic to show how religious communities have responded to the risks associated with many religious practices, and how the WHO, drawing on its experience with Ebola, developed comparable guidelines aimed at religious leaders and faith communities. As the experience in West Africa has shown, it is argued, the active involvement of religious actors in the formulation of public health measures may not only help to provide safe comfort in the midst of a profoundly alienating experience, but significantly reduce the spread of the virus.

scholarly journals ASPECTOS CIENTÍFICOS Y BENEFICIOSOS DEL CULTO TANTRICO

2016 ◽  
Vol 1 (2) ◽  
pp. 26-49
Author(s):  
Ratan Lal Basu
Keyword(s):  
Religious Communities ◽  
Religious Practices ◽  
Human Society ◽  
Ordinary People ◽  
Old People ◽  
The World ◽  
Stress Levels ◽  
Sexual Enjoyment ◽  
Sexual Power

Este artículo se propone identificar y aislar lo científico y beneficioso de la falsedad, superstición y misticismo que envuelve al tantrismo.De todas las prácticas religiosas y semireligiosas antiguas de la India, el culto tántrico es el que ha conseguido el mayor reconocimiento y la mayor popularidad en todo el mundo. La razón de esta popularidad no ha sido el interés académico, espiritual o filosófico. Por el contrario, se lo ha asociado con promesas de obtener poderes mágicos y sobrenaturales, como también promesas de mejorar la potencia sexual y la intensidad del disfrute sexual y restablecer la potencia sexual perdida en las personas mayores. En la India, la gente común le confirió una mala reputación al culto tántrico. El misterio, la psicosis de culpa y temor también se asocian a este culto esotérico.El tantra en sí no es una religión pero ha penetrado en la mayoría de las comunidades religiosas y subreligiosas no solo de la India sino también de Tíbet, China, Japón y muchos otros países (especialmente asiáticos). En la India, son innumerables las asociaciones de tantra y los tántricos individuales en calidad de gurús (maestros) con sus círculos de discípulos.Sin embargo, son muchos los aspectos del tantra que son científicamente demostrables y sus efectos son beneficiosos tanto para los individuos como la sociedad en su conjunto. En esta línea, al final del artículo se destacan algunos estudios que demuestran la reducción de los niveles de estrés como resultado de las prácticas tántricas. Este trabajo también apunta a inspirar a más investigadores competentes y eruditos a continuar con la tarea aquí iniciada.AbstractThis article endeavors to identify and isolate the scientific and beneficial from falsehood, superstition and mysticism surrounding tantrism.Among the various ancient Indian religious and semi-religious practices, tantra cult has got the most widespread recognition and popularity all over the world. The reason for this popularity of tantra has hardly been from academic, spiritual or philosophical interests. On the contrary, it has been associated with promises of achievements of magical and supernatural powers as well as promises of enhancement of sexual power and intensity of sexual enjoyment, and restoration of lost sexual potency of old people. In India, tantra cult has assumed a bad reputation among ordinary people. Mystery, guilt psychosis and fear have also been associated with this esoteric cult.Tantra itself is not a religion but it has penetrated most of the major religious and sub-religious communities not only in India but also in Tibet, China, Japan and many other countries (especially Asian). In India there are innumerable tantra-based societies and individual tantriks as gurus (teachers) with their circles of disciples. Nevertheless, there are many aspects of tantra which are scientifically verifiable and the effects of which are beneficial for individuals and the human society. Accordingly, at the end of the article, some studies proving decreased stress levels as a result of tantra practices are highlighted.This work also aims at inspiring more competent and erudite researchers to carry forward the task herein initiated.

scholarly journals Studies into the Folk Hagiography of the Russian North: Judas Koneschelsky

Scrinium ◽  
2019 ◽  
Vol 15 (1) ◽  
pp. 277-296
Author(s):  
Andrey B. Moroz ◽  
Alexander V. Pigin
Keyword(s):  
Field Data ◽  
Large Time ◽  
Time Span ◽  
Oral Traditions ◽  
Religious Practices ◽  
Late Data ◽  
Folk Beliefs ◽  
Russian North

Abstract The article deals with the problems of studying folk hagiography, a complex of peasants’ written and oral texts, which contain information about saints or revered non-canonized devotees and express the very specifics of the popular understanding of holiness. The first half of the article discusses the phenomenon of folk hagiography, defines the range of folklore genres, reflecting folk beliefs about saints, and investigates the mechanisms of interaction between the written and oral traditions. The second half analyzes texts and religious practices related to the folk worship of the non-canonized elder Judas Koneschelsky (Archangelsk North). There are following sources for the study of this cult: judicial documents of the turn of the 19th and the 20th centuries, a peasant’s diary of the turn of the 19th and the 20th centuries, local priests’ notes from that time, and field data, collected by folklorists at the beginning of the 21th century. On the basis of these sources, the authors, considering a specific case, make an attempt to study the mechanisms of functioning of folk hagiography. A large time span between the early and late data records and various texts about Judas make it possible to trace evolution of this cult.

scholarly journals Religious Practices Online: Belarus Experience

2019 ◽  
pp. 39-47
Author(s):  
Dmitry Beznjuk ◽  
Natalya Tsybulskaya
Keyword(s):  
Social Action ◽  
Modern Society ◽  
Social Philosophy ◽  
Social Practices ◽  
Social Consequences ◽  
Religious Organizations ◽  
Religious Communities ◽  
Religious Practices ◽  
The Internet ◽  
Public Consciousness

The authors deal with the problems of transformation of religion in the information society, in particular, the modification of religious practices updated on the Internet. Digitalization appears in modern society and culture not only as a technical and technological phenomenon, but also as a socio-cultural challenge, which is to be answered by the religious sphere. Under the influence of the global process of digitalization religion, as one of the forms of public consciousness, finds and implements innovative ways of practice. In the structure of these practices, as the authors show in the article, the information and communication element is the most suitable for digitalization. The article reveals the content of the concept of "religious practices" as a continuation of the evolutionary chain of development and transformation of meanings originating in social philosophy: social action – social communication – social practices. The researchers consider the essence of the main provisions of the theory of practices by Theodore Shatsky. The paper reveals the essence of religious practices, describes their features, presents typologies of religious practices on various grounds. The division of social practices into conventional and innovative (according to V. Radaev) as a variant of assessing the prospects and orientation of digitalization in the religious sphere is approved. The phenomenon of digitalization of religious practices is associated with new opportunities to meet the religious needs of the believer. The authors give some examples of digitization of religious practices in foreign religious communities, which demonstrate the capabilities and technological features of this process, reveal its content and likely social consequences. The paper describes the main characteristics of the religious field of modern Belarus, in order to understand the conditions of digitization of religious practices and the presentation of the national and historical specifics of Belarus. The researchers give a brief overview of the representation of religious organizations in Minsk on the Internet (due to the greatest representativeness of religious diversity). They suggest the results of the analysis of the sites of religious communities in Minsk, which make it possible to assess the degree and results of digitization of the religious sphere of Belarus, the readiness of religious organizations to operate in the digital space, the scale of consumption of digital religious products.

Epilogue

2018 ◽  
Author(s):  
Katherine A. Shaner
Keyword(s):  
Fundamental Problem ◽  
Second Century ◽  
Religious Communities ◽  
Religious Practices ◽  
Leadership Roles ◽  
Power Struggles ◽  
Early Christian ◽  
Christian Communities

Power struggles involving the ambiguous status of enslaved persons in leadership roles were endemic to first- and second-century religious practices within Ephesian groups, including early Christian groups. Indeed, these power struggles illustrate a fundamental problem in the study of slavery both ancient and contemporary: stable definitions of slavery are often declared in service to reifying kyriarchal leadership and power. Early Christian communities, like communities today, are not immune to this problem despite declarations of equality within them. Future scholarship as well as the contemporary religious communities need to reckon with the challenge to configure power differently from enslaved, kyriarchal logics.

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