Candomblé’s eating myths

2018 ◽  
Vol 2 (2) ◽  
pp. 167-189
Author(s):  
Patricia Rodrigues de Souza
Keyword(s):  
Food Systems ◽  
Slight Modification ◽  
Religious Values ◽  
Food Offering ◽  
The Way

All religions have particular relationships with food. Either through fasts, interdictions, sacred foods, banquets or rituals involving food, religious values can be represented, expressed and reinforced through taste. Some religions, such as African Brazilian Candomblé, have food systems as complex as a language. Each of its deities has a favorite food, prepared according to strict rules, similar to a grammar. A slight modification of the ingredients or of the way of preparing a food offering could change its meaning and cause unexpected, undesirable effects. In Candomblé there is no ritual without food. Depending on the goal, food is served to the deities but also shared with mortals, or only to mortals but representing the deities, and sometimes foods are not eaten at all but are one element of cures, being passed over a person, e.g. in the popcorn bath discussed here. 

Marriage and Lineal Authentication

2015 ◽  
Author(s):  
Nadav Samin
Keyword(s):  
Religious Values ◽  
Historical Evidence ◽  
Marriage Patterns ◽  
External Threats ◽  
Ethnographic Data ◽  
The Way

This chapter examines marriage patterns in Arabian history and how knowledge of these patterns became a key element of Saudi Arabia's modern genealogical culture. It begins with a review of new historical evidence from the central Arabian oasis town of al-Ghāt, which reveals the way marital patterns preserve knowledge about premodern status hierarchies. It then considers Hamad al-Jāsir's use of marital patterns as a tool of lineal authentication, a practice epitomized in his study of a historically maligned Arabian tribe, Bāhila. It also shows how al-Jāsir made use of Arabian marital patterns as a form of ethnographic data that could serve as a basis for rehabilitating the reputation of historically maligned Arabian tribes and advancing a nativist ethical blueprint for modern Saudi society in which tribal and religious values could cohere harmoniously against perceived external threats.

The Political Effects of Religious Cues

2019 ◽  
Author(s):  
Aubrey Westfall ◽  
Özge Çelik Russell
Keyword(s):  
Political Behavior ◽  
Religious Identity ◽  
Complex Dynamics ◽  
The United States ◽  
Religious Language ◽  
Religious Values ◽  
The Political ◽  
Diverse Range ◽  
Political Candidate ◽  
The Way

Religion is a central and comprehensive identity for billions of people all over the world. Politicians and other political actors recognize the vitality of religion and use it for political purposes, deliberately signaling religion, religiosity, or religious values and connecting them to political outcomes or behaviors in an effort to influence the political preferences of religious practitioners. The most efficient way to make the connection between religion and politics is through religious cues. Religious cues create information shortcuts linking religious identity or values with a political candidate or issue. Religious cues are used by political and religious actors in secular and religious contexts and are typically one of two general types: identity cues, which engage an individual’s religious identity and activate an in-group/out-group effect, and linkage cues, which link religious values or beliefs with an issue or candidate. Identity cues are particularly tricky to use in secular contexts because they have been shown to have strong alienating effects on nonreligious people, thereby defeating the intended purpose of the cue sender. For this reason, coded religious language called “implicit cues” is used with greater frequency in political discourse where only the religious cue receiver recognizes the religious cue for what it is. This strategy allows a political candidate to reap the benefits of the cue without risking alienation. While scholars have made substantial progress in using experimental methods to disentangle the ways religious cues influence political behavior, there is ample opportunity for more research exploring different types of religious cues and the way they interact with other forms of cues and identities. Furthermore, most of the research on religious cues has focused on Christian cues in the United States, and a more diverse range of religions and contexts should be explored to understand the way religious cues influence political behavior. Researchers should also expand the definition of “religious practitioners” to explore how religious cues influence the growing number of people who do not affiliate with a religion or engage in practices traditionally associated with religiosity but do identify as religious. This would help to expand conceptualization of political behavior to more accurately reflect lived political experiences. Embracing these opportunities will allow the scholarly community to gain a better understanding of the varied political dynamics of religious cueing, which offers insights into how fundamental identities and attitudes are linked, thereby shedding more light on the complex dynamics of political behavior.

Critique of Heron's Directional-Reading Conflict Theory of Scanning

1969 ◽  
Vol 29 (1) ◽  
pp. 271-276 ◽  
Author(s):  
Robert Fudin
Keyword(s):  
Visual Field ◽  
Eye Movement ◽  
Left Visual Field ◽  
Critical Evaluation ◽  
Slight Modification ◽  
Conflict Theory ◽  
Right Visual Field ◽  
The Right ◽  
The Way

Heron (1957) proposed a theory of scanning of tachistoscopically presented alphabetical stimuli. It provided a unifying framework to interpret the disparate results obtained when a target is exposed such that half of it is in the left visual field and half in the right visual field, and when arrays are presented laterally, i.e., either in the right or left field. The theory basically holds that eye-movement tendencies established through reading are also operative in covert scanning because tachistoscopically exposed material is encoded in a manner similar to the way it is read. This paper accepts this position but offers a critical evaluation of Heron's ideas as to the manner in which these tendencies function. This discussion and a reexamination of the role of these tendencies in reading lead to the conclusion that they operate sequentially, not simultaneously, as Heron contended. A slight modification in Heron's theory is offered in light of this conclusion.

scholarly journals Are Local Food Systems Vectors of Sustainable Choices?

2021 ◽  
Vol 2021 (3) ◽  
pp. 73-82
Author(s):  
Corina Ene ◽  
Keyword(s):  
Food Systems ◽  
Food System ◽  
Systems Approach ◽  
Local Food ◽  
Special Kind ◽  
Local Food Systems ◽  
Determining Factors ◽  
Nutritional Needs ◽  
Global And Local ◽  
The Way

In the last few years, but even more so given the context the COVID-19 pandemic, a large series of global and local changes have occurred in all areas of life, including the way food is perceived and procured. The orientation towards local food as a preferred choice has gained more followers which are interested in economic, social and environmental effects of the way the world uses all kinds of resources to meet its nutritional needs. Local food involves a special kind of food systems approach in terms of determining factors and resulting implications for all actors involved. The paper deals with emphasizing different aspects of local food systems, including both agri-food producers and consumer’s drivers together with the effects of rethinking the way people choose to procure their food. The link to sustainable development is clearly highlighted using the multiple implications of this agri-food system upon different sectors and dimensions.

scholarly journals RITUAL KHANDURI BLANG: AGAMA DAN ADAT

2018 ◽  
Vol 4 (1) ◽  
Author(s):  
Abdul Mugni
Keyword(s):  
Social Media ◽  
Rural Communities ◽  
Electronic Media ◽  
Religious Values ◽  
Way Of Thinking ◽  
The Way

This article aims to see the phenomenon that occurs in rural communities amid the onslaught of electronic media in changing the way of thinking from traditional to rational, but people are not affected by a variety of media attacks, instead khanduri blang ritual activities themselves are exposed on social media such as Facebook. Sosiety communities perform rituals from generation to generation whose beliefs are based on the creator through symbolic activities whose meaning is understood and stored in deep chambers of thought, inherent as long as the union of spirits with bodies. Actualization of religious values is born through rituals.Keywords: Ritual, Religion, Culture

scholarly journals PENDIDIKAN ANAK DALAM KELUARGA PERSPEKTIF ISLAM

2016 ◽  
Vol 3 (1) ◽  
pp. 109
Author(s):  
Mufatihatut Taubah
Keyword(s):  
Spiritual Development ◽  
Daily Life ◽  
Islamic Education ◽  
Family Education ◽  
Religious Values ◽  
Family Model ◽  
The Family ◽  
Implementation Level ◽  
Bahasa Indonesia ◽  
The Way

<p><strong>Bahasa Indonesia:</strong></p><p>Pendidikan anak yang pertama dan paling utama dalam Islam adalah pendidikan dalam keluarga yang berperspektif Islam. Pendidikan dalam keluarga yang berperspektif Islam adalah pendidikan yang didasarkan pada tuntunan agama Islam yang diterapkan dalam keluarga yang dimaksudkan untuk membentuk anak agar menjadi manusia yang beriman dan bertaqwa kepada Tuhan Yang Maha Esa, serta berakhlak mulia yang mencakup etika, moral, budi pekerti, spiritual atau pemahaman dan pengalaman nilai-nilai keagamaan dalam kehidupan sehari-hari. Hal ini merupakan salah satu wujud amar makruf nahi munkar dalam kehidupan keluarga, yaitu dengan  memberikan pendidikan kepada putra putrinya berdasarkan ajaran Islam. Anak dalam menuju kedewasaannya memerlukan bermacam-macam proses yang diperankan oleh bapak dan ibu dalam lingkungan keluarga. Pola atau metode pendidikan agama dalam  Islam pada dasarnya mencontoh pada perilaku Nabi Muhammad SAW dalam membina keluarga dan sahabatnya. Karena segala apa yang dilakukan oleh Nabi Muhammad SAW merupakan manifestasi dari kandungan al-Qur’an. Adapun dalam pelaksanaannya, Nabi memberikan kesempatan pada para pengikutnya untuk mengembangkan cara sendiri selama cara tersebut tidak bertentangan dengan prinsip-prinsip pelaksanaan pendidikan yang dilakukan oleh Nabi SAW.</p><p> </p><p><strong>English:</strong></p><p>The first and the prime education for children in Islam is the Islamic family education. This family education is based upon Islamic guidance in purpose of building children’s faith, piety, highest endeavor –including ethics, morality, and spirituality, and the practice of religious values in daily life. This effort is a kind of amar makruf nahi munkar in family scope. Children needs family model for their future mental and spiritual development. The model and methods of Islamic education in the family scopes are adopted pretty much from the way of our prophet Muhammad taught his family and his companions. Muslim believes that whatever done by the prophet is the manifestation of Quranic essence. In the implementation level, the prophet let his companions and his follower to develop the teaching as long as the development itself in line with educational principles by the prophet.</p>

scholarly journals PENGAJIAN TAFSIR AL-IBRĪZ OLEH KIAI AHMAD MUSTOFA BISRI DI PONDOK PESANTREN RAUDLATUT THALIBIN REMBANG DALAM PERSPEKTIF FENOMENOLOGI AGAMA

2018 ◽  
Vol 4 (2) ◽  
pp. 1-26
Author(s):  
Mudawamah ◽  
Muhamad Asif
Keyword(s):  
Young People ◽  
Qualitative Methods ◽  
Daily Life ◽  
Phenomenological Approach ◽  
Religious Values ◽  
Community Awareness ◽  
Spare Time ◽  
Key Word ◽  
Phenomenology Of Religion ◽  
The Way

Abstract The study of al-Ibrīz's interpretation at Pesantren Raudlatut Thalibin Rembang is attended by various groups of people, both from parents and young people, employees, farmers, traders and retirees. The various backgrounds of the congregation there, in terms of age and profession, make different beliefs or awareness of the congregation regarding the recitation of al-Ibrīz and their way of internalizing the religious values ​​contained in the recitation. By using qualitative methods and a phenomenological approach to religion, this study seeks to portray a picture of the culture and awareness of the recitation community towards the study of al-Ibrīz interpretation at pesantren Raudlatut Thalibin, Rembang. The research shows that the participants believe that the recitation of al-Ibrīz interpretation is a field of blessing, a way to get closer to Allah Subḥānahu wa Ta'ālā, connect silaturrahmi, add insight, fill spare time, seek fortune and expect the efficacy of al-Ibrīz's tafsir closing prayer for their goals to be come true. Meanwhile, the way the congregation internalizes the religious values ​​contained in the recitation of al-Ibrīz's interpretation through four stages, namely listening carefully, reviewing it, applying it within oneself, and make it habit in daily life. Key Word: Phenomenology of Religion, Community Awareness, Living Qur'an, Study of Tafsir al-Ibrīz

scholarly journals KONSEP PENDIDIKAN ANAK DALAM KELUARGA MENURUT PERSPEKTIF AGAMA ISLAM

2018 ◽  
Vol 4 (2) ◽  
pp. 161
Author(s):  
Hamdi Abdul Karim
Keyword(s):  
Spiritual Development ◽  
Daily Life ◽  
Islamic Education ◽  
Family Education ◽  
Religious Values ◽  
Family Model ◽  
The Family ◽  
Implementation Level ◽  
The Way

The first and the prime education for children in Islam is the Islamic family education. This family education is based upon Islamic guidance in purpose of building children’s faith, piety, highest endeavor –including ethics, morality, and spirituality, and the practice of religious values in daily life. This effort is a kind of amar makruf nahi munkar in family scope. Children needs family model for their future mental and spiritual development. The model and methods of Islamic education in the family scopes are adopted pretty much from the way of our prophet Muhammad taught his family and his companions. Muslim believes that whatever done by the prophet is the manifestation of Quranic essence. In the implementation level, the prophet let his companions and his follower to develop the teaching as long as the development itself in line with educational principles by the prophet.

scholarly journals PENDIDIKAN ANAK DALAM KELUARGA PERSPEKTIF ISLAM

2016 ◽  
Vol 3 (1) ◽  
pp. 109
Author(s):  
Mufatihatut Taubah
Keyword(s):  
Spiritual Development ◽  
Daily Life ◽  
Islamic Education ◽  
Family Education ◽  
Religious Values ◽  
Family Model ◽  
The Family ◽  
Implementation Level ◽  
Bahasa Indonesia ◽  
The Way

<p><strong>Bahasa Indonesia:</strong></p><p>Pendidikan anak yang pertama dan paling utama dalam Islam adalah pendidikan dalam keluarga yang berperspektif Islam. Pendidikan dalam keluarga yang berperspektif Islam adalah pendidikan yang didasarkan pada tuntunan agama Islam yang diterapkan dalam keluarga yang dimaksudkan untuk membentuk anak agar menjadi manusia yang beriman dan bertaqwa kepada Tuhan Yang Maha Esa, serta berakhlak mulia yang mencakup etika, moral, budi pekerti, spiritual atau pemahaman dan pengalaman nilai-nilai keagamaan dalam kehidupan sehari-hari. Hal ini merupakan salah satu wujud amar makruf nahi munkar dalam kehidupan keluarga, yaitu dengan  memberikan pendidikan kepada putra putrinya berdasarkan ajaran Islam. Anak dalam menuju kedewasaannya memerlukan bermacam-macam proses yang diperankan oleh bapak dan ibu dalam lingkungan keluarga. Pola atau metode pendidikan agama dalam  Islam pada dasarnya mencontoh pada perilaku Nabi Muhammad SAW dalam membina keluarga dan sahabatnya. Karena segala apa yang dilakukan oleh Nabi Muhammad SAW merupakan manifestasi dari kandungan al-Qur’an. Adapun dalam pelaksanaannya, Nabi memberikan kesempatan pada para pengikutnya untuk mengembangkan cara sendiri selama cara tersebut tidak bertentangan dengan prinsip-prinsip pelaksanaan pendidikan yang dilakukan oleh Nabi SAW.</p><p> </p><p><strong>English:</strong></p><p>The first and the prime education for children in Islam is the Islamic family education. This family education is based upon Islamic guidance in purpose of building children’s faith, piety, highest endeavor –including ethics, morality, and spirituality, and the practice of religious values in daily life. This effort is a kind of amar makruf nahi munkar in family scope. Children needs family model for their future mental and spiritual development. The model and methods of Islamic education in the family scopes are adopted pretty much from the way of our prophet Muhammad taught his family and his companions. Muslim believes that whatever done by the prophet is the manifestation of Quranic essence. In the implementation level, the prophet let his companions and his follower to develop the teaching as long as the development itself in line with educational principles by the prophet.</p>

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