Barquinha

2008 ◽  
Vol 2 (3) ◽  
pp. 350-362
Author(s):  
Wladimyr Sena Araújo
Keyword(s):  
Dynamic Process ◽  
Religious Practices ◽  
Religious Symbols ◽  
Afro Brazilian

The purpose of the article is to introduce the symbolic repertoire of the Centro Espírita e Culto de Oração—‘Casa de Jesus, Fonte de Luz’, popularly known as the Barquinha. The Barquinha was created in 1945 in Rio Branco (Acre) by Daniel Pereira de Mattos, a native of Maranhão. The ritual ceremonies, which include the consumption of Daime, imply a relation of European, Afro- Brazilian, and indigenous religious practices and philosophies. The concept of cosmology in construction is used to understand the constant and dynamic process of creation and resignification of religious symbols of this group unto itself.

scholarly journals The politics behind the veil

2019 ◽  
Author(s):  
Ozan Aksoy ◽  
Diego Gambetta
Keyword(s):  
Natural Experiment ◽  
Religious Practices ◽  
Religious Ideology ◽  
Strategic Response ◽  
Religious Symbols ◽  
Justice And Development Party ◽  
Information Problem ◽  
The Veil ◽  
Politically Active

Using a natural experiment, we find that in provinces where Turkey’s Islamic Justice and Development Party (AKP) just won the election in 2004, women, including those who are weakly- or non-religious, now veil far more than in provinces in which AKP just lost, the more so the poorer they are. This effect, as we predict, does not occur for praying regularly which is a more costly and harder to observe practice. We argue that veiling is higher in AKP provinces not only because of a generic aim to conform to the stricter mores fostered by the victorious party. We find that those who veil, particularly those in AKP provinces who are not pious, are more politically active than those who do not veil. This may be an indication that veiling could partly be a strategic response to policies, which favour those who are or appear pious. Our study suggests that observable religious practices may have their independent dynamics driven by the pursuit of instrumental goals. Our results also suggest that parties with a religious ideology have an advantage over their secular counterparts in solving the clientelistic information problem, for they can rely on religious symbols for screening and signalling.

scholarly journals The Politics behind the Veil

2020 ◽  
Author(s):  
Ozan Aksoy ◽  
Diego Gambetta
Keyword(s):  
Natural Experiment ◽  
Religious Practices ◽  
Religious Ideology ◽  
Strategic Response ◽  
Religious Symbols ◽  
Justice And Development Party ◽  
Information Problem ◽  
The Veil ◽  
Politically Active

Abstract Using a natural experiment, we find that in provinces where Turkey’s Islamic Justice and Development Party (AKP) just won the election in 2004, women, including those who are weakly religious or non-religious, now veil far more than in provinces in which AKP just lost, the more so the poorer they are. This effect, as we predict, does not occur for praying regularly which is more costly and harder to observe practice. We argue that veiling is higher in AKP provinces not only because of a generic aim to conform to the stricter mores fostered by the victorious party. We find that those who veil, particularly those in AKP provinces who are not pious, are more politically active than those who do not veil. This may be an indication that veiling could partly be a strategic response to policies, which favour those who are or appear pious. Our study suggests that observable religious practices may have their independent dynamics driven by the pursuit of instrumental goals. Our results also suggest that parties with a religious ideology have an advantage over their secular counterparts in solving the clientelistic information problem, for they can rely on religious symbols for screening and signalling.

TERECá”: entre Memórias, Territórios e Conflitos

2018 ◽  
Vol 15 (25) ◽  
pp. 153-169
Author(s):  
FLADNEY FRANCISCO DA SILVA FREIRE
Keyword(s):  
Central Region ◽  
Field Work ◽  
Religious Practices ◽  
Las Casas ◽  
Historical Processes ◽  
Afro Brazilian

O presente texto tem como perspectiva lançar notas sobre o complexo contexto do Terecô no Maranhão, tratando de questões como o território, identidade, processos históricos de cerceamento de práticas religiosas, conflitos, pensando diversas articulações na cidade de Bacabal (MA). Nesse sentido, é importante dizer que o Terecô é uma das religiões afro-brasileiras do Maranhão, que se difundiu na região central, mas também nos estados do Pará e Piauá­. Vale ressaltar que o estado do Maranhão foi marcado por processos de perseguições aos terreiros nos séculos XIX e XX e que isso impactou diretamente naquilo que as casas de santos são hoje. A partir do trabalho de campo foi possá­vel mapear as presentes questões que resultaram na pesquisa de mestrado.Palavras-chave: Terecô. Maranhão. Terreiros.TERECá”: Among Memories, Territories and Conflicts  Abstract:  This text has as its perspective the goal to take notes about the complex context of  Terecô  in Maranhão (BR), discussing about questions such as territory, identity, historical processes of repression on religious practices, conflicts, thinking about many political drives and attempts in Bacabal city (MA). In this way, it is important to say that  Terecô  is one of the afro-brazilian religions in Maranhão, which spread in the central region, but also in Pará and Piauá­ states. It is important to empasize that Maranhão state was marked by persecutions towards  the yards  in XIX and XX centuries and that this has impacted directly in what  saints houses  are today. From the field work it was possible to map the questions here presented that resulted in the master's research.Keywords:  Terecô. Maranhão. Yards  TERECá”: entre Memorias, Territorios y ConflictosResumen: El presente texto tiene como perspectiva lanzar apuntes sobre el complejo contexto del Terecô en Maranhão, tratando de cuestiones como el territorio, la identidad, procesos históricos de restricción de prácticas religiosas, conflictos, pensando en diversas articulaciones en la ciudad de Bacabal(MA). En este sentido es importante decir que el Terecô es una de las religiones afrobrasileñas del Maranhão, que se difundió en la región central, pero también en los estados de Pará y Piauá­. Hay que resaltar que el estado de Maranhão fue marcado por procesos de persecuciones a los terreiros en los siglos XIX y XX y que esto ha impactado directamente en lo que las casas de santos se han convertido hoy. A partir del trabajo de campo ha sido posible mapear las presentes cuestiones que han resultado en la pesquisa de maestrá­a.Palabras clave: Terecô. Maranhão. Terreiros.

scholarly journals Uma fotografia do sutil: A arte religiosa de Mario Cravo Neto

ILUMINURAS ◽  
2017 ◽  
Vol 18 (43) ◽  
Author(s):  
Mariana De Lima e Silva ◽  
Alan Santos de Oliveira
Keyword(s):  
Common Knowledge ◽  
Public Life ◽  
Religious Practices ◽  
The World ◽  
Christian Practices ◽  
The City ◽  
Afro Brazilian

O presente artigo analisa o trabalho fotográfico de Mario Cravo Neto a partir de sua relação semântica e dialógica com o universo religioso de sua devoção, o candomblé soteropolitano. A expressão artística de sua fotografia e a sua religiosidade entrelaçam-se por meio de forças misteriosas que constroem uma atmosfera enigmática, sedutora e simbólica que elucida o delicado diálogo político e sagrado encenado na vida corriqueira da cidade de Salvador. Mario Cravo Neto produz sua arte estendendo ao mundo visível uma linguagem que constitui a própria rotina da vida litúrgica, aquela forma iniciática na qual parte do aprendizado está não no dito, não no apontado, mas no sugerido, no que é insinuado. Dessa forma, é num rico e complexo diálogo característico da linguagem litúrgica da vida de santo que o artista convida o mundo público a um contato com aquilo que há de mais secreto, íntimo e sagrado, sendo exuberante e ao mesmo tempo discreto. Por meio de seu trabalho engajado e investido de prática religiosa, tem-se uma fotografia capaz de ser deliberada e meramente referencial. Trata-se, neste artigo, de analisar essa linguagem peculiar que é, tanto a marca própria do artista, quanto linguagem intimamente coerente com a vida sagrada que é coletiva e característica do aprendizado da vida de santo.Palavras-chave: Fotografia. Candomblé. Sagrado.The subtle language of Mario Cravo Neto’s photography AbstractThis article analyses Mario Cravo Neto’s photography from the perspective of its semantical and communicational bind with the religious episteme of Candomblé, an Afro-Brazilian religion that is still very present among common knowledge in the city of Salvador. Neto’s expression and his religiosity entangle themselves together through a very particular language bringing up to his observers many mysterious forces that work simultaneously with his images to build up an enigmatic atmosphere that is both seductive and symbolic. This atmosphere brings up the delicate dialogue between political and sacred dimensions which are representatives of the ordinary public life in Salvador, Bahia. Afro-Brazilian practices have always survived among other reluctant Christian practices that antagonize with the non-Christians. Mario Cravo Neto has produced his art creating a language that, in religious practices, is very characteristic of Candomblé as a system of belief and practice and that is also a subtle way to deal with a hostile but also curious environment. His photography is a gnostic way to see and interpret the world and its phenomena. In that way, it is through his initiated eyes that he brings up aspects to be both seen and unseen by different publics. This article explores precisely this particularity of Mario Cravo Neto’s work.Key words: Photography. Candomblé. Sacred. 

Gazing into the World of Tattoos: An Invitation to Reconsider how we Conceptualize Religious Practices

2020 ◽  
pp. 000842982092698
Author(s):  
Amélie Barras ◽  
Anne Saris
Keyword(s):  
Legal Regulation ◽  
Religious Practices ◽  
Lived Religion ◽  
Scholarly Literature ◽  
Religious Symbols ◽  
The World ◽  
Saba Mahmood

Debates around the visibility of religious symbols – including whether and how to regulate them—have been quite vivid in recent years in Canada, and particularly in the province of Quebec. These discussions often focus on minority religious symbols and are based on the premise that symbols can be removed or modified. In fact, Saba Mahmood (2006, 2009) argues that using the term “symbol” precludes de-facto our ability to entertain the possibility that these symbols cannot be removed or modified. Drawing on 15 interviews with religiously tattooed individuals and tattoo artists in Montreal and Toronto, this article explores the practice of religious tattooing. Interestingly, this practice has been overlooked in debates on the regulation of religious symbols, as well as in the scholarly literature covering those debates. In this article, we are interested in thinking about why this is. We also argue that looking at the practice of religious tattooing helps give further credence to Mahmood’s criticism. It broadens our understanding of religious practices, including alerting us to the importance of the idea of ‘lived religion’ in comprehending how these practices can be an essential part of who someone is. While religious tattoos have largely escaped legal regulation, we conclude with a discussion of how they nonetheless remain the object of a regulatory gaze.

scholarly journals Nationalism, Secularism and Liberal Neutrality: The Danish Case of Judges and Religious Symbols

2012 ◽  
Vol 6 (2) ◽  
pp. 107-125 ◽  
Author(s):  
Nils Holtug
Keyword(s):  
Public Sphere ◽  
Religious Practices ◽  
Liberal Neutrality ◽  
The Public ◽  
Religious Symbols ◽  
State Neutrality ◽  
The Public Sphere

In 2009, a law was passed in the Danish parliament, according to which judges cannot wear religious symbols in courts of law. First, I trace the development of this legislation from resistance to Muslim religious practices on the nationalist right to ideas in mainstream Danish politics about secularism and state neutrality – a process I refer to as ‘liberalization’. Second, I consider the plausibility of such liberal justifications for restrictions on religious symbols in the public sphere and, in particular, for the ban on the wearing of religious symbols by judges. I argue that such justifications are flawed and so are not plausible corollaries of anti-Islamic justifications originating on the nationalist right.

scholarly journals TRADITIONAL BALINESE DANCE CREATIVITY AS MEDIA OF WORSHIPPING GOD IN HINDU RELIGIOUS PRACTICES

2021 ◽  
pp. 38-48
Author(s):  
Ria Taurisia Armayani
Keyword(s):  
Quality Of Life ◽  
Religious Practices ◽  
Religious Values ◽  
Rhythmic Movements ◽  
Research Focus ◽  
Artistic Creativity ◽  
Religious Symbols ◽  
Religious Rituals ◽  
Works Of Art

This research aims to study the creativity of Balinese dance which is used as a medium of worshipping God in Hindu practice. This research is designed in an interpretive descriptive type in order to provide an in-depth description of the research focus. There are three findings in this study, namely art as art as an expression of the soul, art as the cultivation of religious values, and art as a means of worshipping God in Hindu life. First, art as an expression of the soul is closely related to the outpouring of feelings through the appearance of works of art that can improve the quality of life. Second, arts as the inculcation of religious values are related to the use of Hindu religious symbols. Third, art as a means of worship is indicated by artistic creativity that is actualized by dance artists as an appreciation of Ida Sang Hyang Widhi Wasa (God Almighty) with his various prabhavas (manifestation of God) in the implementation of Hindu religious rituals. The movements displayed are representations of the mudra sulinggih (gestures of the priest's while performing worship) which are also rhythmic movements that have an association with cosmic dances.

Dancing with the Orixás

2016 ◽  
Vol 9 (1-2) ◽  
pp. 15-38 ◽  
Author(s):  
Joana Bahia
Keyword(s):  
Latin America ◽  
West Africa ◽  
Central Element ◽  
The Body ◽  
Religious Practices ◽  
Black Artists ◽  
Music Scene ◽  
Religious Networks ◽  
History Of ◽  
Afro Brazilian

This article explores how the body and dance play a central role in the transnationalization of Candomblé among Afro-descendant people and increasingly for white Europeans by creating a platform for negotiating a transatlantic black heritage. It examines how an Afro-Brazilian artist and Candomblé priest in Berlin disseminate religious practices and worldviews through the transnational Afro-Brazilian dance and music scene, such as during the annual presence of Afoxé – also known as ‘Candomblé performed on the streets’ – during the Carnival of Cultures in Berlin. It is an example of how an Afro-Brazilian religion has become a central element in re-creating an idea of “Africa” in Europe that is part of a longer history of the circulation of black artists and practitioners of Candomblé between West Africa, Europe and Latin America, and the resulting creation of transnational artistic-religious networks.

Red Flags: Barriers to Listening and Spoken Language in Children with Hearing Loss

2014 ◽  
Vol 24 (1) ◽  
pp. 11-18
Author(s):  
Andrea Bell ◽  
K. Todd Houston
Keyword(s):  
Hearing Loss ◽  
Early Diagnosis ◽  
Skill Acquisition ◽  
Dynamic Process ◽  
Spoken Language ◽  
Red Flags ◽  
Careful Monitoring ◽  
Auditory Development ◽  
Children With Hearing Loss ◽  
Family Centered

To ensure optimal auditory development for the acquisition of spoken language, children with hearing loss require early diagnosis, effective ongoing audiological management, well fit and maintained hearing technology, and appropriate family-centered early intervention. When these elements are in place, children with hearing loss can achieve developmental and communicative outcomes that are comparable to their hearing peers. However, for these outcomes to occur, clinicians—early interventionists, speech-language pathologists, and pediatric audiologists—must participate in a dynamic process that requires careful monitoring of countless variables that could impact the child's skill acquisition. This paper addresses some of these variables or “red flags,” which often are indicators of both minor and major issues that clinicians may encounter when delivering services to young children with hearing loss and their families.

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