scholarly journals Africans and the Power of Socio-Cultural Belief: To Break or to Keep the Status Quo? Analysis of Emmy Unuja Idegu’s the Legendary Inikpi

Author(s):  
Maina Ouarodima Ph.D ◽  
Ibrahim Oumarou

Every single society has its dos and don’ts, and African is not an exception. What is more, Africans are strongly attached to their socio-cultural beliefs. However, as time is dynamic, there is need toreflect on the context of situation to evaluate our tradition.Thus, The Legendary Inikpi, the play under discussion, does not only serve as a central source to enable the readers find outhow African societies hold on to their religious beliefs and practices as part of their cultural identities, but also serves as a media tool that calls Africans for a change of attitude. The author considershuman sacrifice as a murder.To redirect the mentality towards certain religious practices such as human sacrifice, Emmy Unuja is able to create a female character named Daughter whose role is to convince people for a change of mentality. If we want African societies to move forwards, it is high time people change their mentality for the better.

2020 ◽  
Vol 19 (1) ◽  
pp. 25-45
Author(s):  
Amy Casteel

Migration promises an opportunity for a different future for those moving while it challenges the status quo for transit and host countries. Changing from one culture to another is no small task. Neither is the process of moving from adolescent to adult. Many rely on religious beliefs and practices as they cope. Still, these practices are modified, adapted, changed. What happens in the lived religion of adolescents after migration to Greece? In discussion with practical and liberation theologians, sociology, and social and cultural psychology, the voices of adolescent migrants themselves contribute to a deeper understanding of current models of adolescent spiritual development.


2019 ◽  
Vol 1 (1) ◽  
pp. 1-12
Author(s):  
Ananya Bhakta ◽  
Smritikana Mani

Belief is the state of mind in which a person thinks something to be the case, with or without there being empirical evidence to prove that something is the case with factual certainty. In developing countries, over 60% of maternal deaths occur during the postpartum period. This period is also greatly influenced by different types of socio-cultural beliefs & practices that increases the risk for poor maternal and child health. A study was conducted to identify and analyse the cultural, social, religious beliefs and practices during postpartum period among postnatal women in Erashal BPHC & Medical College & Hospital of West Bengal. A comparative survey design was adopted in this study. A non probability purposive sampling technique was used to select 120 postnatal women from rural Erashal BPHC & 160 from urban Medical college & hospital as study subject. A valid & reliable Structured Interview schedule(r-0.85,0.90)was used to collect data from the postnatal women who were admitted for delivery and staying postnatal ward. The findings showed that the harmful beliefs regarding maternal, baby care, breast feeding & family planning aspect were present among women during  postpartum period(R-75%,U-54%) Harm less beliefs regarding maternal care& breast feeding aspect were present in  postpartum period(R-31% U-42 %).  Beneficial beliefs regarding separation aspect were present in postpartum period(R-79%,U-90%).The practices were seen in  post partum period(R-52%,U-21%).There was a significant difference in belief among rural & urban women as evidenced by ‘t’ test(t-11.38 at df 278 at p<0.05) . There was a significant difference in practice among rural& urban women (t-6.85 at df278 at 0.05 level).Significant relationship(r-0.35 , 0.28   at p<0.05) was seen between beliefs &practices during postpartum period in both area. There was a significant association (χ2-5.36, 10.56 at p<0.05) between religion with beliefs in both area. The significant association was seen between family type with beliefs in rural (χ2-4.41 at p<0.05) but not in urban. The study concluded that, a concerned matter of issue can be raised to prevent the practices contrary with harmful beliefs by counselling and evaluation of views of the mothers during reproductive period.   Keywords: beliefs and practices, postpartum  period, postnatal women, rural and urban settings


2013 ◽  
Vol 03 (04) ◽  
pp. 013-016
Author(s):  
Valsarj Prabha Blessy ◽  

Abstract Background: Every culture has unique ways of beliefs and practices with regard to religion and spirituality. Many rituals like possession, religious trance that are prevalent in society are considered normal especially when performed in a close community or group. Spirit possession is a culturally sanctioned, heavily institutionalized and symbolically invested means of expression in action for various ego dystonic impulses and thoughts.1 Aim: was to assess the cultural beliefs and spiritual wellbeing among women experiencing religious trance. Methods: A descriptive correlative survey design was used. Thirty one women who had experienced religious trance on the day of 'Siri jaatre' (Annual festival held in the temple) at Sree Veerabhadra Swamy temple, Hiriadka were selected for the study using purposive sampling technique. The instruments used for the study were Demographic Proforma, Cultural Belief Scale and Spiritual Wellbeing Questionnaire. Descriptive and inferential statistics were used for analysis of the data. Results: Majority women were illiterate (67.7%), coolie workers (61.3%) and married (93.5%). All the women (100%) had high cultural beliefs and high spiritual wellbeing. There was high correlation (r=0.624) between cultural beliefs and spiritual wellbeing.


2017 ◽  
Vol 3 (2) ◽  
Author(s):  
Marilyn Naidoo

Institutional culture is one of the most salient forces operating in higher education because it is a vehicle for implementing organizational and institutional change. This article reports on an ethnographic study that focused on the role of a theological institution’s culture and how the culture shaped diversity management, and ultimately student formation. This article highlights the saliency of the institutional culture in maintaining the status quo and not supporting the establishment of more equitable learning environments. Within theological education we need to dismantle beliefs and practices that shape and sustain social injustice and that will require some institution cultures to be challenged and changed. Being aware of the formative nature of the institutional culture provides critical insights into an institution’s change process and can help theological students and educators to find a common theological discourse.


Author(s):  
Stephen M. Croucher ◽  
Cheng Zeng ◽  
Diyako Rahmani ◽  
Mélodine Sommier

Religion is an essential element of the human condition. Hundreds of studies have examined how religious beliefs mold an individual’s sociology and psychology. In particular, research has explored how an individual’s religion (religious beliefs, religious denomination, strength of religious devotion, etc.) is linked to their cultural beliefs and background. While some researchers have asserted that religion is an essential part of an individual’s culture, other researchers have focused more on how religion is a culture in itself. The key difference is how researchers conceptualize and operationalize both of these terms. Moreover, the influence of communication in how individuals and communities understand, conceptualize, and pass on religious and cultural beliefs and practices is integral to understanding exactly what religion and culture are. It is through exploring the relationships among religion, culture, and communication that we can best understand how they shape the world in which we live and have shaped the communication discipline itself. Furthermore, as we grapple with these relationships and terms, we can look to the future and realize that the study of religion, culture, and communication is vast and open to expansion. Researchers are beginning to explore the influence of mediation on religion and culture, how our globalized world affects the communication of religions and cultures, and how interreligious communication is misunderstood; and researchers are recognizing the need to extend studies into non-Christian religious cultures.


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