A Prohibition on Digging Up the Bones of the Dead (1813)

2020 ◽  
Author(s):  
Ino Manalo
Keyword(s):  
Roman Catholic ◽  
Spanish Colonialism ◽  
Traditional Beliefs ◽  
Beliefs And Practices ◽  
Local Language ◽  
The Dead ◽  
Secondary Burial

In 1813, the Bishop of Cebu, Joaquín Encabo de la Virgen de Sopetrán, issued an edict prohibiting the exhumation of the dead, written primarily in the local language of Cebuano Visayan. This document from the archives of the Roman Catholic parish of Patrocinio de Maria in Boljoon, a town in the Philippine province of Cebu, suggests that inhabitants of the diocese were digging up the bones of the dead in order to hold rituals for a secondary burial along traditional, non-Christian lines. Ino Manalo discusses the edict in light of the emphasis placed by Spanish colonialism on urbanism and literacy, and outlines the ways in which it provides evidence of the persistence of traditional beliefs and practices centuries after the introduction of Christianity to the Visayas.

Prologue

2017 ◽  
Author(s):  
Breandán Mac Suibhne
Keyword(s):  
Catholic Church ◽  
The State ◽  
Seasonal Migration ◽  
Economic Systems ◽  
Traditional Beliefs ◽  
Beliefs And Practices ◽  
The People ◽  
The Catholic Church

Observing the abandonment of traditional beliefs and practices in the 1830s, the scholar John O’Donovan remarked that ‘a different era—the era of infidelity—is fast approaching!’ In west Donegal, that era finally arrived c.1880, when, over much of the district, English replaced Irish as the language of the home. Yet it had been coming into view since the mid-1700s, as the district came to be fitted—through the cattle trade, seasonal migration, and protoindustrialization—into regional and global economic systems. In addition to the market, an expansion of the administrative and coercive capacity of the state and an improvement in the plant and personnel of the Catholic Church—processes that intensified in the mid-1800s—proved vital factors, as the population dwindled after the Famine, in the people breaking faith with the old and familiar and adopting the new.

Rethinking Iconoclasm in Early Modern England: the Case of Cheapside Cross

2000 ◽  
Vol 4 (3-4) ◽  
pp. 379-404 ◽  
Author(s):  
Joel Budd
Keyword(s):  
Early Modern ◽  
Early Modern England ◽  
Traditional Religion ◽  
Traditional Beliefs ◽  
Beliefs And Practices ◽  
The Reformation ◽  
Complex Variety ◽  
City Of London ◽  
The City

AbstractProtestant iconoclasm has generally been understood as an assault on the beliefs and practices of traditional religion. This article challenges that understanding through a detailed study of Cheapside Cross, a large monument that was repeatedly attacked by iconoclasts in the sixteenth and seventeenth centuries. It draws on contemporary pamphlets and the manuscripts records of the City of London to reveal the complex variety of associations that Cheapside Cross acquired before and during the Reformation era. It argues that perceptions of the monument were shaped not only by its iconography but also by its involvement in ceremonies and rituals, including royal coronation processions. The iconoclastic attacks on Cheapside Cross should be interpreted not merely as a challenge to traditional beliefs but as attempts to restructure the monument's associations. The paper concludes that attacks on other images may be understood in a similar manner.

scholarly journals Los Austrias y las ceremonias alrededor de la muerte del rey, ritual y simbología // The Habsburg’s kings in Spain and the ceremonies around the king’s death, rites and symbols

2016 ◽  
Vol 3 (4) ◽  
pp. 251
Author(s):  
María Gómez Requejo
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Audience Participation ◽  
Symbolic Language ◽  
Post Mortem ◽  
The Dead ◽  
The One ◽  
The Relationship

Las ceremonias que se tenían lugar cuando se producía el fallecimiento de un monarca de la casa de Austria, tanto las pre como las post mortem, eran el  vehículo de un lenguaje simbólico cargado de representaciones y emblemas que le recordaban al súbdito tanto el poder del rey muerto como el que iba a tener su sucesor y asimismo ponían de manifiesto la unión de la dinastía con la Iglesia Católica. Enfermedad, muerte y exequias se convierten, con estos monarcas, en un espectáculo fastuoso que requiere escenografía, actores, vestuario, guion  y un público –los súbditos- del que se busca una participación ya sea consciente y activa o pasiva, como mero espectador, pero en todo caso necesario para que el espectáculo cumpla su objetivo: persuadir del poder real. Abstract The ceremonies around the death of a Habsburg king in Spain, where the vehicle to a symbolic language, full of representations and emblems, used to remind to his loyal subjects not only the power of the dead king and the one his heir and successor was going to hold, but also the relationship between the dynasty and the Roman Catholic Church. With the Habsburg’s, the illness, death and exequies of the monarch were converted into a sumptuous show that needed: a set, actors, lavish costumes, script and audience –the loyal subjects- to which audience participation, whether it be active or passive, was essential to fulfill its objective: to be persuaded of the king’s power.

Ibo Spirituality and Marriage Customs On the Eve of Nigerian Independence: the Testimony of Onuora Nzekwu's Wand of Noble Wood

2000 ◽  
Vol 7 (1) ◽  
pp. 24-39
Author(s):  
Frederick A. Hale
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Chinua Achebe ◽  
Beliefs And Practices ◽  
African Religion ◽  
Imaginative Literature ◽  
To Come ◽  
Indigenous Religions ◽  
The 1960S

AbstractFor many years scholars of African religion have appreciated the potential insights that imaginative literature can provide into religious beliefs and practices in rapidly transforming societies, not least with regard to the confrontation of indigenous religions and missionary Christianity. Generally ignored, however, has been the fiction of Onuora Nzekwu, a talented Ibo novelist who during the 1960s was hailed as one founder of Nigerian letters but who stood in the shadow of Chinua Achebe and a handful of other contemporary literary giants. The present article is a study of enduring commitment to Ibo spiritual and marital traditions and the critique of Roman Catholic missionary endeavours in Nzekwu's first novel, Wand of Noble Wood (1961). It is argued that in this pioneering treatment of these recurrent themes in African literature of that decade, Nzekwu vividly highlighted the quandary in which quasi-Westernised Nigerians found themselves as they sought to come to grips with the confluence of colonial and indigenous values and folkways on the eve of national independence in 1960. Nzekwu did not speak for all Ibo intellectuals of his generation; his portrayal of the weakness of Ibo commitment to the Roman Catholic Church is squarely contradicted by other literary observers, such as T Obinkaram Echewa.

Time and the ancestors: landscape survey in the Andrantsay region of Madagascar

Antiquity ◽  
2001 ◽  
Vol 75 (290) ◽  
pp. 825-836 ◽  
Author(s):  
Zoë Crossland
Keyword(s):  
Intimate Relationship ◽  
Archaeological Research ◽  
Beliefs And Practices ◽  
The Everyday ◽  
The World ◽  
Everyday World ◽  
The Dead ◽  
Central Highlands ◽  
Landscape Survey ◽  
The One

The landscapes of the central highlands of Madagascar are inhabited by the spirits of the dead as well as by the living. The ancestors are a forceful presence in the everyday world, and the archaeology of the central highlands is intimately entwined with them. This is made manifest both in the on-the-ground experiences encountered during fieldwork, and in archaeological narratives, such as the one presented here. Tombs are a traditional focus of archaeological research, and those that dot the hills of the central highlands are part of a network of beliefs and practices which engage with the landscape as a whole and through which social identity is constructed and maintained. In the central highlands, and indeed elsewhere in Madagascar, there is an intimate relationship between peoples’ understandings of their social and physical location in the world and their understanding of their relationship to the dead.

scholarly journals Traditional Beliefs and Practices among post-partum women attending Postpartum clinic, at Bukulula Health Centre IV Kalungu district

2021 ◽  
Author(s):  
◽  
Irene Nakibuuka
Keyword(s):  
Postpartum Period ◽  
Post Partum ◽  
Health Centre ◽  
Structured Interview ◽  
Routine Care ◽  
Nutritional Deficiencies ◽  
Postpartum Women ◽  
Traditional Beliefs ◽  
Maternal Deaths ◽  
Beliefs And Practices

Background: Maternal deaths in the postpartum period contribute greatly to the global burden of maternal mortality especially in developing countries where 99% of these maternal deaths occur. Almost 40% of women develop serious illness after birth, and close to 50% of maternal deaths occur after delivery. Other problems encountered during the postpartum period include anemia, nutritional deficiencies, infection, family violence, and emotional problems most of which are associated with the mothers’ traditional beliefs and practices. Some of these beliefs and practices used are beneficial to their health, some are non-beneficial but harmless whereas others are harmful and greatly contribute to maternal morbidity and mortality. Methodology: This was a qualitative descriptive study that was conducted among ten purposively selected postpartum women attending a postpartum clinic at Bukulula health center IV. Data was collected through in-depth face-to-face interviews using a semi-structured interview guide and an audio recorder to track the proceedings of each interview. Data were analyzed based on emerging themes, following transcription of the interviews. Results: Three themes emerged from the study and these were; dietary precautions, behavioral precautions and hygiene, and physical warmth. Conclusion and recommendation: Some of the traditional beliefs and practices held by postpartum women are beneficial and can be incorporated into routine care provided whereas others are harmful and need to be restructured.

Religion and Culture in Uganda

2019 ◽  
pp. 99-118
Author(s):  
David A. Hoekema
Keyword(s):  
North America ◽  
East Africa ◽  
Public Life ◽  
Historical Event ◽  
Traditional Beliefs ◽  
Beliefs And Practices ◽  
The Past ◽  
History Of ◽  
Muslim Communities

In the past two centuries, relations among Protestant, Catholic, and Muslim communities in Uganda have been marked by competition and mistrust more than cooperation. The interfaith initiative of northern religious leadersv is a noteworthy exception. In this chapter the history of these communities is briefly reviewed, setting the background for the group’s formation. An important historical event that helped bring Catholics and Protestants together was the execution of 45 Christian pages to the Buganda king in 1886. Mention is also made of the far more prominent role that religion plays in public life in East Africa than in Europe and North America, and of the persistence of traditional beliefs and practices.

Grecja a koncepcja czasu osiowego w "O źródle i celu historii" Karla Jaspersa

2021 ◽  
pp. 135-164
Author(s):  
Michał Bizoń ◽  
Keyword(s):  
Political Change ◽  
Reflective Thinking ◽  
Ancient Greece ◽  
Traditional Beliefs ◽  
Beliefs And Practices ◽  
Original Theory ◽  
Axial Age ◽  
India And China ◽  
Of Greece

In the paper I consider ancient Greece as a member of what Karl Jaspers called Axial civilizations. In his 1949 book On the Origin and Goal of History Karl Jas- pers developed the theory of the Axial Age. This refers to a supposed proces of intellectual and socio-political change that occurred in Greece, iIrael, Persia, India, and China (but nowhere else) in the period 800–200 BCE. The changes involve the development of critical and reflective thinking as well as a new sense of individuality. I first analyze Jaspers’ original theory in order ot extract criteria of the Axial Age that could be usef for testing whether a particular civ- ilization should be characterized as Axial. I suggest that such criteria may be found in the development of a universal, absolute ethics, based in a notion of transcendence that is opposed to and seeks to displace traditional beliefs and practices. Also, a further criterion can be found in the notion of an individual opposed to the wider community. I then apply these criteria to ancient Greece of the period 800–200 BCE. I conclude that while significant changes have occured in Greece in this period, not least the devlopment of philosophy, they do not support the classification of Greece as an Axial civilization.

Roman Catholicism

2020 ◽  
pp. 112-125
Author(s):  
Anne McGowan
Keyword(s):  
Roman Catholic ◽  
Roman Catholicism ◽  
The People ◽  
The World ◽  
In Christ ◽  
The Dead

Worshippers at Catholic Christmas services may come seeking festivities focused on the infant Jesus but will find in the Scriptures proclaimed and the proper texts of the Christmas liturgies all-encompassing theological claims about salvation through an adult Christ who suffered, died, and rose from the dead. The official Christmas liturgies of the Roman rite were shaped by doctrinal concerns and historical circumstances. They emphasize a ‘holy exchange’ between divinity and humanity in Christ incarnate that opens a way for redemption accomplished historically, celebrated liturgically, and fully realized eschatologically. The celebration of Christmas in Roman Catholic worshipping communities involves situating Christ’s birth in the broader context of his death and Resurrection, negotiating the placement of paraliturgical and cultural customs that nourish the piety of the people and contextualize the feast, and preaching the Gospel in ways that inspire worshippers to become witnesses for Christ in the world.

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