scholarly journals THE OTHER SIDES OF PESANTREN: MAGICAL PRACTICES AROUND PESANTREN IN BANTEN

2021 ◽  
Vol 26 (2) ◽  
pp. 311
Author(s):  
Fahmi Irfani ◽  
Azkia Muharom Albantani ◽  
Ahmad Suhendra ◽  
Hafizhah Masnin
Keyword(s):  
Rural Areas ◽  
Social Life ◽  
The Other ◽  
Research Model ◽  
Dominant Culture ◽  
Martial Art ◽  
The People ◽  
Qualitative Descriptive ◽  
Islamic Values

This research discusses practices of the magical culture in pesantren in Banten. The research model used in this study is qualitative-descriptive. Historical studies are used to present a narrative and chronological presentation of the storyline of a discussion. Pesantren in Banten has distinct characteristics compared to other pesantren in Indonesia. Most people believe that Banten is a Province in Indonesia that is famous for its ulama, kyai, santri, and pesantren. Those stereotypes and beliefs arise because Islamic values have been rooted strongly in most Banten citizens traditionally, culturally, and ritually. One of the characteristics of pesantren in Banten is that every santri is taught magic, silat (martial art), and tasawuf knowledge. Those characteristics have always been a matter of discussion because people believe that there are practices of magic in every pesantren in Banten. Some sources mention Banten as a center for the occult sciences, as well as known as a religious region. Magical practice is still considered important for the people of Banten, especially those living in rural areas to solve practical problems in their social life. In addition, the existence of jawara (warrior) and pesantren has created its own culture that is different from the dominant culture of Banten society.

Feasting Ritually: An Ethnography on the Implications of Feasts in Religious Rituals

2021 ◽  
pp. 0972558X2110571
Author(s):  
Anil Gopi
Keyword(s):  
Social Life ◽  
The Other ◽  
Social Solidarity ◽  
Cultural Significance ◽  
Religious Rituals ◽  
The People ◽  
Religious Festivals ◽  
The World ◽  
Characteristic Features ◽  
And Gender

Food and feast are integral and key components of human cultures across the world. Feasts associated with religious rituals have special social and cultural significance when compared to those in any other festivities or celebrations in people’s life. In this study, an approach is made to comparatively analyze the feasts at religious festivals of two distinctive groups of people, one with a characteristic of simple society and the other of a complex society. The annual feast happening at the hamlets of the Anchunadu Vellalar community in the last days of the calendar year is an occasion that portrays the egalitarian nature of the people. While this feast is restricted within a single community of particular caste affiliation and geographical limitations, the feast associated with the kaliyattam ritual of village goddess in North Malabar is much wider in scope and participation. The enormous feast brings the people in a larger area and exhibits a solidarity that cuts across boundaries of religion, caste and community. Beyond the factors of social solidarity and togetherness, these events also illustrate its divisive characters mainly in terms of social hierarchy and gender. A comparative study of both the two feasts of two different contexts reveals the characteristic features of religious feasts and the value of food and feast in social life and solidarity and also how it acts as a survival of their past and as a tradition.

scholarly journals Pilar-Pilar Eksistensi Dan Keberlanjutan Kampung Kramat: Kampung Tematik Di TPU Kasin Kota Malang

2019 ◽  
Vol 4 (2) ◽  
pp. 58
Author(s):  
Antonio Heltra Pradana
Keyword(s):  
Social Life ◽  
Phenomenological Approach ◽  
Transformation Process ◽  
The Other ◽  
The People ◽  
The Social ◽  
Life Pattern ◽  
The Village ◽  
The Way

Di Kota Malang terdapat kampung tematik di TPU Kasin yaitu kampung Kramat.Kampung ini telah ada sejak 50 tahun lalu dan dulu dikenal sebagai kampung pelarian. Tujuan dari penelitian ini adalah untuk mencari tahu tentang pola kehidupan social masyarakat Kampung Kramat, dengan mendalami hal-hal terkait cara masyarakat kampung Kramat bertahan hidup ditengah-tengah lingkungan pemakaman, pola hubungan antara masyarakat yang satu dengan yang lain di Kampung Kramat, proses transformasi Kampung Kramat dari Kampung pelarian menjadi Kampung tematik dan basis keberadaan dan keberlanjutan Kampung Kramat. Metode yang digunakan dalam penelitian ini adalah deksriptif-induktif-kualitatif dengan pendekatan fenomenologi. Pendekatan ini digunakan untuk menggali konsep warga Kampung Kramat bertahan hidup dan cara mereka mempertahankan kampungnya hingga sekarang menjadi kampung tematik. Hasilnya, kampung dapat bertahan keberadaannya karena memiliki konsep meruang-berkehidupan yang kontekstual-kompleks. Konsep-konsep ini menjadi pilar-pilar penyokong keberadaan dan keberlanjutan Kampung Kramat. Adanya studi ini diharapkan dapat menjadi pertimbangan khusus mengenai arahan pemberdayaan kampung kota melalui konsep tematik agar dapat lebih mengena dan berdaya guna. Khususnya bagi kampung yang terletak di area pemakaman. Abstract:  In Malang regency, there is a thematic village in TPU Kasin namely Kramat Village. This village has existed since 50 years ago and was once known as an escape village. The purpose of this research is to find out about the social life pattern of the people of Kampung Kramat, by exploring the things related to the way the village of Kramat survive amid the  funeral environment, the pattern of relationship between Community that is one with the other in Kampung Kramat, the transformation process of Kampung Kramat from the runaway village becomes the thematic village and base of the existence and sustainability of Kampung Kramat. The method used in this research is a-inductive-qualitative dexsriptif with a phenomenological approach. This approach is used to excavate the concept of villagers survive and the way they defend their village is now a thematic village. As a result, the village can survive its existence because it has a contextual-complex living concept. These concepts are the pillars of the existence and sustainability of Kampung Kramat. The existence of this study is expected to be a specific consideration of the direction of empowerment of village city through thematic concept to be more effective and effective. Especially for the village located in the burial area.

scholarly journals RELIGIOUS AND MORAL VALUES IN MADURA FOLKTALES

Sirok Bastra ◽  
2018 ◽  
Vol 1 (2) ◽  
pp. 243-249
Author(s):  
Imron Wakhid Harits
Keyword(s):  
Social Construction ◽  
Cultural Identity ◽  
Social Life ◽  
Social Values ◽  
Close Relation ◽  
Moral Values ◽  
The Other ◽  
Religious Values ◽  
Next Generation ◽  
Islamic Values

Madura has a lot of Folktales as the reflection of its values in its social life. As the cultural identity, most of Madura folktales are the mirror of social values and characteristics of Madura society. Thus, the Madura folktales contain the moral and religious values as the most important element for Madura society. The aim of this paper is to identify and to investigate five Madura folktales, these are: The Origin of Madura, Bangsadcara and Ragapadme, The Origin of Tajungan, Aer Mata Ebu, and Aryo Menak. These five folktales are chosen because they are the most popular Madura folktales among others. While, the aspects of moral and religious values are the most dominant elements that can be found in these five Madura folktales. Such two aspects are the local genious that can be bequeathed from one generation to the next generation. The aspect of moral will have the close relation with the appreciation and respecting to the parents and teacher on the other hand, the aspect of religious values are related with sufism and another Islamic values. Both of two aspects are used as the fundamental of social construction in Madura. Therefore the religious and moral aspects sourced in Madura Folktales must be explored to look for the identity as Madurese.

scholarly journals The Concept of Muzāra‘ah and Its Implications on Socio-Economic of Society in Cianjur, West Java

2018 ◽  
Vol 19 (2) ◽  
pp. 229
Author(s):  
Ahmad Maulidizen ◽  
Mohammad Anton Athoillah
Keyword(s):  
Rural Areas ◽  
Social Life ◽  
Agricultural Land ◽  
Islamic Law ◽  
Economic Life ◽  
West Java ◽  
Purposive Sampling ◽  
Complex Needs ◽  
Qualitative Descriptive ◽  
The Government

Indonesia is an agricultural country because most of the population has a livelihood in agriculture. In addition, agriculture is the second largest contributor to national economic growth and Gross Domestic Product (GDP). Rural areas have vast agricultural land, but not all communities have land so most farmers work on land owned by other people and then get a share of the results by a variety of methods. The research objective is to analyze the implementation of muẓāraʻah contract based on Law No. 2 of 1960 and Islamic law and It’s implications for the socio-economic life of the society in Cianjur. Data collection was carried out using the method of observation, interview and documentation (library) and data analysis deductively, inductively and comparatively, then presented in a qualitative descriptive manner. The population in this study was 120 people, and the study sample was 12 people (10%) who were selected by purposive sampling method. The results of the research are (1) the implementation of muẓāraʻah contract in Cianjur, West Java is not fully in accordance with Law No. 2 of 1960 and Islamic law, (2) The implications of muẓāraʻah on the economic life of farmers are the fulfillment of ḍarūriyyah needs, namely consumption and secondary education, while landowners can meet more complex needs., including fulfillment of ḍarūriyyah, can allocate part of the funds to go on pilgrimage, charity to other people in need. And (3) The Implications of muẓāraʻah contract on the social life of society is a concern between landowners and farmers that is realized by helping each other when in trouble. However, attention from the government is still needed to ensure good relations between the two parties that are cooperating.[Indonesia merupakan negara agraris karena sebagian besar penduduk mempunyai pencaharian di bidang pertanian. Selain itu, pertanian merupakan kontributor kedua terbesar terhadap pertumbuhan ekonomi nasional dan Produk Domestik Bruto (PDB). Daerah pedesaan mempunyai lahan pertanian yang sangat luas, namun tidak semua masyarakat mempunyai lahan sehingga sebagian besar petani menggarap lahan milik orang lain kemudian mendapatkan bagi hasil dengan metode yang beragam. Tujuan penelitian adalah untuk menganalisis pelaksanaan konsep muẓāraʻah berdasarkan UU No. 2 Tahun 1960 dan hukum Islam dan implikasinya terhadap kehidupan social ekonomi masyarakat di Cianjur. Pengumpulan data dilakukan dengan metode observasi, wawancara dan dokumentasi (perpustakaan) dan analisis data secara deduktif, induktif dan komparatif, kemudian disajikan secara deskriptif kualitatif. Jumlah populasi dalam penelitian ini 120 orang, dan sampel penelitian sebanyak 12 orang (10%) yang dipilih dengan metode purposive sampling. Hasil penelitian adalah (1) pelaksanaan perjanjian bagi hasil akad muẓāraʻah di Cianjur belum sepenuhnya sesuai dengan UU No. 2 Tahun 1960 tentang perjanjian bagi hasil lahan pertanian dan hukum Islam dalam kerjasama pertanian. Hambatan dalam melaksanakan peraturan No 2 Tahun 1960 dan hukum Islam dalam kerjasama pertanian adalah tidak ada sosialisasi dari pihak manapun terkait UU No. 2 Tahun 1960 tentang perjanjian bagi hasil tanah pertanian dan hukum Islam dalam kerjasama pertanian. Adanya kebiasaan-kebiasaan yang telah berlangsung turun temurun. (2) Implikasi akad muẓāraʻah terhadap kehidupan ekonomi petani adalah pemenuhan kebutuhan ḍarūriyyah yaitu konsumsi dan pendidikan keturunanya, sedangkan pemilik lahan dapat memenuhi kebutuhan yang lebih kompleks, antaranya pemenuhan ḍarūriyyah, dapat mengalokasikan sebagian dana untuk pergi haji, bersedekah dan zakat kepada orang lain yang membutuhkan. Dan (3) Implikasi akad muẓāraʻah kehidupan sosial adalah adanya kepedulian antara pemilik lahan dan petani yang diwujudkan dengan saling membantu ketika dalam kesulitan. Namun demikian, perhatian dari pemerintah tetap diperlukan untuk menjamin hubungan baik antara kedua belah pihak yang bekerjasama.]

scholarly journals LOCAL WISDOM OF MALAY MOSLEM COMMUNITY IN BENGKULU

2018 ◽  
Vol 2 (1) ◽  
pp. 15-26
Author(s):  
Maryam Maryam
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Other Hand ◽  
The People ◽  
Religious Aspects ◽  
Islamic Values

This paper raises forms of local wisdom in the Bengkulu Malay community in terms of the religious aspects of Islam. This local wisdom was formed through acculturation, and assimilation between the traditions of Bengkulu Malay society and Islamic values. Some forms of tradition that are still maintained by the people of Bengkulu are: Tabot, Kain Besurek, Syarafal Anam, Sekujang, Dzikir Marapulai, Aqiqah, Bakunob, Aksara Ulu / Kaganga Islamic style, Ndoa Hari Rayo, Nigo Day, Go to Hari, Nyudah, Kaiak Beterang, Pilgrimage of Ramadhan and Rayo Day, Ndoa Masuk Puasa, Temikang Cupik, Embes Apem, Central Date Ceremony and Giving Names, Inviting Seeds, and Kaji Subdistrict. These various local wisdoms in Bengkulu from the perspective of Islamic law are included in the ‘urf category which needs to be addressed critically. On the other hand, this kind of local wisdom is a cultural uniqueness that is also preserved because it has been Islamized through the process of assimilating culture and Islamic values.

scholarly journals Penguatan Paham Puritan dalam Program Latihan Khidmah Jamiyyah Organisasi Persatuan Islam di Garut

2020 ◽  
Vol 4 (2) ◽  
pp. 105
Author(s):  
Ihsan Kamaludin ◽  
Shifa Nisrina Sujana ◽  
Afifatus Sholikha
Keyword(s):  
Educational Institution ◽  
Religious Schools ◽  
The People ◽  
The Social ◽  
Social Contributions ◽  
Huge Impact ◽  
Qualitative Descriptive ◽  
The Impact ◽  
Depth Interviews ◽  
Islamic Values

<p class="ListParagraph1"><em>This article focuses on implementing the Social learning method, which is used by Persatuan Islam organization in Garut district (West Java) and aims to found the impact of the curriculum for Santri life to strengthen the puritanism among society. This is mainly because Pesantren Persatuan Islam, the Islamic educational institution from Indonesia, has led citizens to broaden their knowledge and skills. Santri (pesantren students) should take a preaching class, which becomes one of the most well-known curriculums to spread Islamic values in society. This is a qualitative-descriptive that uses observation and in-depth interviews. The study indicates the method in Pesantren Persatuan Islam Garut district has a huge impact on social skills since it can also implement in society. This is mainly because the strategies of the Persatuan Islam (Persis) organization give some social contributions, so the people become accustomed to the Persis activities and leading some members of society to enroll their children to some Persatuan Islam religious schools.</em><em>          </em><em></em></p><p>Artikel ini berfokus pada implementasi dari metode pembelajaran sosial yang diberlakukan oleh organisasi Persatuan Islam di Kabupaten Garut (Jawa Barat) dan bertujuan untuk menemukan dampak dari kurikulum pada kehidupan santri dalam rangka penguatan nilai purtan di masyarakat. Hal ini didasarkan pada Pesantren Persatuan Islam sebagai salah salah satu Lembaga Pendidikan Islam dari Indonesia telah membina masyarakat untuk dapat memperluas ilmu pengetahuan dan keahliannya. Santri (siswa pesantren) harus mendalami dakwah yang menjadi salah satu kurikulum paling populer sehingga mereka mampu untuk menyebarluaskan ajaran Islam puritan di kalangan masyarakat. Penelitian ini menggunakan metode kualitatif deskriptif dan teknik observasi serta wawancara kepada beberapa sumber penting yang berkaitan. Hasil dari penelitian ini menunjukan bahwa metode yang digunakan oleh Persatuan Islam Kab. Garut memberikan dampak yang besar pada kemampuan sosial sejak hal tersebut dapat diimplementasikan di dalam masyarakat. Hal ini disebabkan karena strategi yang digunakan oleh Persis memberikan kontribusi sosial sehingga orang-orang menjadi terbiasa dengan kegiatan Persis serta membuat masyarakat tertarik untuk mendaftarkan anak-anak mereka ke beberapa pesantren Persatuan Islam.</p>

scholarly journals Psychiatry in Sri Lanka: An Overview

1979 ◽  
Vol 3 (7) ◽  
pp. 119-121
Author(s):  
Ranjith Chandrasena
Keyword(s):  
Sri Lanka ◽  
Ethnic Groups ◽  
Rural Areas ◽  
Total Population ◽  
Compulsory Education ◽  
The Other ◽  
Literacy Rate ◽  
The People

Sri Lanka now has a population nearing 13.5 million, the majority of whom are Sinhalese (72 per cent). The other major ethnic groups are the Tamils (27 per cent) and the Muslims (7 per cent). The religion of most of the Sinhalese people is Buddhism and that of the Tamils is Hinduism (67 per cent and 17 per cent of the total population respectively). Christianity (8 per cent) is the religion of a minority of Sinhalese and Tamil people. Free and compulsory education has resulted in a high literacy rate (84 per cent of those below 30 years and 80 per cent of those below 60 years of age). Eighty-seven per cent of the people are classified as living in rural areas (Census of Population, 1975).

scholarly journals Geleneksel Nevzine Tatlısı Üretimi

2020 ◽  
Vol 8 (8) ◽  
pp. 1618-1622
Author(s):  
Nuran Erdem ◽  
Hatice Berna Poçan ◽  
Ali Samet Babaoğlu ◽  
Mustafa Karakaya
Keyword(s):  
Production Technology ◽  
Rural Areas ◽  
Social Life ◽  
Traditional Foods ◽  
Important Place ◽  
Rich Variety ◽  
The People

Traditional foods, which are the special products that have emerged with the experience of many years, reflect the culture, identity, characteristics and heritage of a region and help the development and continuity of these regions by preventing migration from rural areas. In terms of revealing the cultural richness of societies, the place of traditional foods in social life is very important. Traditional foods have an important place in the nutrition of the people living in the region and constitute the specific taste of the region. One of the cultural riches traditional desserts are produced and consumed in various regions of Anatolia. The desserts, which have been produced for centuries from past to present, have always had an important place in our culture. Traditional desserts have a rich variety both as milky and sherbet dessert in terms of the material added and the production technology. Nevzine Dessert, which has been produced for centuries, is a traditional sherbet dessert variety prepared by using tahini, molasses and walnuts of Kayseri province. The use of sugar and grape molasses in the sherbet is a feature that distinguishes this dessert from other syruped desserts. Nevzine Dessert is served on religious holidays and its energy is quite high.The aim of this study is to give information about Kayseri’s traditional Nevzine Dessert, its components, preparation and cooking based on the interviews and researches with the locals.

scholarly journals PARTICIPATION OF MUSLIM COMMUNITY VILLAGE IN ENTERPRISE MANAGEMENT OF VILLAGE OWNED ENTERPRISE IN INDONESIA

2018 ◽  
Vol 12 (2) ◽  
pp. 395
Author(s):  
Heru Dian Setiawan
Keyword(s):  
Social Capital ◽  
Rural Areas ◽  
Enterprise Management ◽  
Muslim Community ◽  
Internal Factors ◽  
The People ◽  
Qualitative Descriptive ◽  
Capital Development ◽  
Development And Management ◽  
The Village

The establishment of a Village Owned Enterprise (BUMDes) as stipulated in Law No.6 / 2014 on Village, is an effort to increase economic growth along with equitable distribution of assets to the people in order to be able to cope with various economic problems in rural areas. However, since the BUMDes policy was established (in 2004), the existence of BUMDes has not been fully satisfactory, as only about 9.09% of villages realize BUMDes program, even from the number of presentations there are only 21.68% BUMDes considered profitable. Many factors influence the development and development of BUMDes program. One of the most important factors is the lack of social capital development in rural areas. This implicitly indicates the lack of participation of the largest and most important social capital that Indonesia has in the village Muslim community in the management of BUMDes. Yet this village Muslim community as an important asset to further create opportunities to improve rural economic welfare through the utilization and management of BUMDes in Indonesia. Therefore, the qualitative descriptive qualitative study aims to analyze the factors that influence the participation of the village Muslim community in the development and management of BUMDes in Indonesia, using the opinion of Korten which suggests that the success or failure of participation is grouped into two categories namely internal factors and factors externalTerbentuknya BUMDes sebagaimana tertuang dalam UU No.6/2014 belum sepenuhnya mampu menanggulangi berbagai permasalahan ekonomi di pedesaan, karena hanya sekitar 9,09% desa yang dinilai mampu 396  merealisasikan program BUMDes, bahkan dari jumlah prosentase tersebut hanya terdapat sekitar 21,68% BUMDes yang dinilai menguntungkan. Banyak faktor yang mempengaruhi ketidakberhasilan pembangunan program BUMDes. Satu faktor paling penting adalah kurangnya pengembangan modal sosial di pedesaan. Secara implisit ini menandakan rendahnya partisipasi modal sosial terbesar dan terpenting yang dipunyai Indonesia yaitu komunitas muslim desa. Untuk itu, kajian yang berproses deskriptif kualitatif ini bertujuan untuk menganalisis faktor-faktor yang mempengaruhi partisipasi komunitas muslim desa dalam usaha pengelolaan BUMDes di Indonesia, dengan menggunakan pendapat Korten yang mengemukakan bahwa kesuksesan atau kegagalan partisipasi dikelompokkan dalam dua kategori yakni faktor internal dan faktor eksternal.Keywords: Participation, Muslim Village Community, Village Owned Enterprise Management, Village Owned Enterprise.

scholarly journals BANS IN FUNERAL AND MEMOTIAL CUSTOMS AND RITUALS OF THE CHUVASHS

2021 ◽  
pp. 159-167
Author(s):  
Игорь Георгиевич Петров
Keyword(s):  
Human Behavior ◽  
Social Life ◽  
The Other ◽  
The People ◽  
The World ◽  
Other World ◽  
Methodological Principles ◽  
The One ◽  
Ceremonial Life ◽  
Religious Nature

Одним из интересных и мало изученных источников для изучения традиционных представлений чувашского народа являются запреты (табу). По мнению чувашских лингвистов и фольклористов, они относятся к малым жанрам чувашского фольклора и являют собой отдельный вид афористических устно-поэтических произведений. Им свойственны четкая языковая форма построения, логичность, поучительная направленность, неукоснительность исполнения. Зародившись в глубокой древности, запреты служили одной из форм регулирования поведения человека в обществе. Они регламентировали повседневную жизнь, хозяйственные занятия, промыслы и ремесла, пищу, религиозные верования, поведение, этикет, язык, культуру речи и т. д. Особое место они занимали в обрядовой жизни, в том числе в обычаях и обрядах, связанных с проводами человека в последний путь. Целью настоящего исследования является определение роли и значения запретов в регулировании поведения людей и членов общины в рамках похоронно-поминальных обычаев и обрядов чувашей Урало-Поволжья. В исследовании запреты рассмотрены в соответствии с основными этапами похоронно-поминального обряда (подготовка к похоронам и охрана покойника; обмывание; проводы в последний путь; погребение; поминки). Работа основана на литературных, архивных и полевых материалах автора. При разработке указанной темы автор руководствовался одним из методологических принципов, в соответствии с которым система запретов понимается как часть социо-нормативной культуры народа, регулирующая поведение человека в повседневности и в религиозно-обрядовых практиках. В обоих случаях запреты имеют религиозную природу и выступают своеобразным императивом в процессе социальной жизни человека. Исследование показало, что запреты в контексте похоронно-поминальных обрядов определяли место, время, порядок проведения ритуала и регламентировали поведение участников. В запретах и предписаниях данного вида обряда проявляется двойственное отношение к умершему. С одной стороны, в них просматривается суеверный страх членов социума перед покойником и смертью, с другой — стремление умилостивить его и как можно скорее проводить в потусторонний мир. Благодаря соблюдению этих запретов происходило поэтапное вычленение покойника из мира культуры и социума, а также «перемещение» в мир предков. One of the interesting and little-studied sources for studying the traditional ideas of the Chuvash people are prohibitions (taboos). According to Chuvash linguists and folklorists, they belong to small genres of Chuvash folklore and are a separate type of aphoristic oral-poetic works. They are characterized by a clear linguistic form of construction, logic, instructive orientation, rigor of execution. Originating in ancient times, prohibitions served as one of the forms of regulating human behavior in society. They regulated daily life, household occupations, crafts and crafts, food, religious beliefs, behavior, etiquette, language, culture of speech, etc. They occupied a special place in ceremonial life, including in customs and rituals associated with sending a person on his last journey. The purpose of this study is to determine the role and significance of prohibitions in regulating the behavior of people and members of the community within the framework of funeral and memorial customs and rituals of the Chuvash of the Ural-Volga region. In the study, the prohibitions are considered in accordance with the main stages of the funeral and memorial rite (preparation for the funeral and protection of the deceased; washing; seeing off on the last journey; burial; wake). The work is based on the author's literary, archival and field materials. When developing this topic, the author was guided by one of the methodological principles, according to which the system of prohibitions is understood as part of the socio-normative culture of the people, regulating human behavior in everyday life and in religious and ceremonial practices. In both cases, prohibitions have a religious nature and act as a kind of imperative in the process of human social life. The study showed that prohibitions in the context of funeral and memorial rites determined the place, time, order of the ritual and regulated the behavior of participants. In the prohibitions and prescriptions of this type of rite, an ambivalent attitude towards the deceased is manifested. On the one hand, they show the superstitious fear of the members of society before the deceased and death, on the other — the desire to propitiate him and as soon as possible to conduct him to the other world. Due to the observance of these prohibitions, the deceased was gradually isolated from the world of culture and society, as well as “moving” into the world of ancestors.

Sign in / Sign up

Export Citation Format

Share Document