scholarly journals Pilgrimage and Purpose: Ancestor Research as Sacred Practice in a Secular Age

Genealogy ◽  
2021 ◽  
Vol 5 (4) ◽  
pp. 90
Author(s):  
Rebecca Robinson

This paper explores the ways in which ancestor research has become a replacement for religious community and practice in a post-religious world. We explore the parallels of popular present-day family history pursuits with traditional religious practices, noting the similarities in how the practices are used to foster and strengthen feelings of identity, purpose, and belonging. We look at three particular customs that are common to those interested in ancestor research: the handing on of ‘sacred’ stories and objects with familial significance; acts of pilgrimage to ancestrally significant places; and engaging in ‘ritual’ gatherings, either with extended family or with others who share the interest of ancestor research.

2007 ◽  
Vol 5 (1) ◽  
pp. 73-101
Author(s):  
Ildikó Fejes

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


2016 ◽  
pp. 6-10
Author(s):  
Yuri Boreyko

The article analyzes the structure and manifestations of everyday life as the sphere of the empirical life of the individual believer and the religious community. Patterns of everyday life are not confined to certain  universal conceptual or value systems, as there is no ready-made standards and rules of their formation. Everyday life is intersubjective space of social relations in which religious individuals, communities, institutions self-identified based on form of reproduction of sociality. Religious everyday life determined by ordinary consciousness, practices, social aspects of life in the religious community, which are constituted by communication. The main religious structures of everyday life is mental cut ordinary religious consciousness, religious practice, religious experience, religious communication, religious stereotypes. Everyday life is the sphere of interaction between the social and the transcendental worlds, in which religious practices are an integral social relationships and the objectification of religious experience through the prism of individual membership to a specific religion, a means of inclusion of transcendence in the context of everyday life. Religious practices reflect understanding of a religious individual objects of the supernatural world, which is achieved through social experience, intersubjective interaction, experience of transcendental reality. The everyday life of the believing personality is formed in the dynamics of tradition and innovation, the mechanism of interaction of which affects the space of social existence. It exists within the private and public space and time, differing openness within the life-world. Continuous modification of everyday life, change its fundamental structures is determined by the process of modern social and technical transformation of society


2008 ◽  
Vol 14 (3) ◽  
pp. 221-227 ◽  
Author(s):  
Anna Crispo ◽  
Giuseppe D’Aiuto ◽  
MariaRosaria De Marco ◽  
Massimo Rinaldo ◽  
Maria Grimaldi ◽  
...  

2009 ◽  
pp. 53-70
Author(s):  
Leonardo Allodi

- The aim of this essay is to examine the theory of secularisation process developed by Charles Taylor in his work, "A Secular Age". With this work an ambitious project is pursued: to offer a new point of view by which to construct a different image of secularisation. Taylor wants to understand the new socio-cultural conditions in which the moral and spiritual search of believers and non-believers develops. The process of modernisation of Western societies, in fact, has not only produced conceptions that are hostile to religion (jacobinism, marxism, anarchism) and conditions which have often made many of the old religious practices impossible, but have also led to creative adaptations of religious experience to the changed sociological conditions. The history of secularisation therefore demonstrates the "improbability" that autonomous religious aspiration has disappeared. Even in the framework of a secular society, religion represents an "anthropological universal". Taylor's theory of secularisation presents a notable affinity with all those theories which refute any form of sociological or biological reductionism, assuming the original nature of the religious phenomenon.Keywords: exclusive humanism, secularization, neutralization, religion, modernity


2020 ◽  
Vol 44 (7) ◽  
pp. 778-784 ◽  
Author(s):  
Heather M. Ochs‐Balcom ◽  
Priyanka Kanth ◽  
James M. Farnham ◽  
Samir Abdelrahman ◽  
Lisa A. Cannon‐Albright

2014 ◽  
Vol 32 (15_suppl) ◽  
pp. 1564-1564
Author(s):  
Benjamin Lev Solomon ◽  
Tiffany Rounds ◽  
Marie Wood

2022 ◽  
pp. ijgc-2021-003082
Author(s):  
Soyoun Rachel Kim ◽  
Alicia Tone ◽  
Raymond Kim ◽  
Matthew Cesari ◽  
Blaise Clarke ◽  
...  

ObjectivesWhile ovarian cancer is the third most common Lynch syndrome-associated cancer in women, there is no established screening strategy to identify Lynch syndrome in this population. The objective of this study was to assess whether the 4-item brief Family History Questionnaire can be used as a screening tool to identify women with ovarian cancer at risk of Lynch syndrome.MethodsIn this prospective cohort study, participants with newly diagnosed non-serous, non-mucinous ovarian cancer completed the brief Family History Questionnaire, extended Family History Questionnaire, and had tumors assessed with immunohistochemistry for mismatch repair proteins, MLH1 methylation, and microsatellite instability testing. All underwent universal germline testing for Lynch syndrome. Performance characteristics were compared between the brief Family History Questionnaire, extended Family History Questionnaire, immunohistochemistry±MLH1 methylation, and microsatellite instability testing.ResultsOf 215 participants, 169 (79%) were evaluable with both the brief Family History Questionnaire and germline mutation status; 12 of these 169 were confirmed to have Lynch syndrome (7%). 10 of 12 patients (83%) with Lynch syndrome were correctly identified by the brief Family History Questionnaire, compared with 6 of 11 (55%) by the extended Family History Questionnaire, 11 of 13 (85%) by immunohistochemistry±MLH1 methylation, and 9 of 11 (82%) by microsatellite instability testing. The sensitivity, specificity, positive predictive values, and negative predictive values of the brief Family History Questionnaire were 83%, 65%, 15%, and 98%, respectively. A combined approach with immunohistochemistry and the brief Family History Questionnaire correctly identified all 12 patients with Lynch syndrome. The brief Family History Questionnaire was more sensitive than the extended Family History Questionnaire and took <10 min for each patient to complete.ConclusionsThe brief Family History Questionnaire alone or combined with immunohistochemistry may serve as an adequate screening strategy, especially in centers without access to universal tumor testing.


2020 ◽  
Vol 21 (8) ◽  
pp. 1447-1456
Author(s):  
Salla Kuusela ◽  
Päivi Keskinen ◽  
Tytti Pokka ◽  
Mikael Knip ◽  
Jorma Ilonen ◽  
...  

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