scholarly journals Syncretic Heritage of Bawakng Tradition for Salako Dayak (Bawakng as a Supreme Shrine)

2016 ◽  
Vol 3 (2) ◽  
pp. 42-49
Author(s):  
Albertus

Salako is the ethnonym denominating the ethnic group which straddles the border of two nation-states, Sarawak, Malaysia and West Kalimantan, Indonesia. The belief system of this community including to Bawakng traditions have been syncretized through inter-mingling with Hindu’s beliefs during the Indianization of Southeast Asia. Bawakng is a mountain which is mythologized as the homeland of supreme dieties of Dayak Salako. Meanwhile, in Hindu’s belief, Himalaya is a mountain as a supreme shrine. Both of these belief systems highly considered the big highest mountains as the homeland of supreme dieties. This syncretism can be seen in Salako religious beliefs, livelihood, customs and traditions. Local community believes that Bawakng Mountain is the shrine of the supreme deities. It also represents how Salakos construe themselves based on their Bawakng cosmogony. Salako and Hinduism have a belief in multiple deities, which are assembled into a pantheon, Bawakng for Salako and Himalaya for Hindu.

2009 ◽  
Vol 30 (2) ◽  
pp. 337-361 ◽  
Author(s):  
PETER J. WILKINSON ◽  
PETER G. COLEMAN

ABSTRACTAlthough a variety of research projects have been conducted on the benefits of religious coping in older adults, no direct comparison between atheism and religious faith has been published. The study reported in this paper tackled this issue by interviewing two matched groups of people aged over 60 years living in southern England, one of 11 informants with strong atheistic beliefs, and the other of eight informants with strong religious beliefs. Five paired comparisons were undertaken to examine the role of the content of the belief system itself in coping with different negative stresses and losses commonly associated with ageing and old age. The pairs were matched for the nature of the loss or stress that the two people had experienced, but the two individuals had opposed atheistic and religious beliefs. The analyses showed that all the study participants – regardless of their beliefs – were coping well, and suggested that a strong atheistic belief system can fulfil the same role as a strong religious belief system in providing support, explanation, consolation and inspiration. It is postulated that the strength of people's beliefs and how those beliefs are used might have more influence on the efficacy of coping than the specific nature of the beliefs. Further research into the strength of belief systems, including atheism, is required to test and elaborate this hypothesis.


2021 ◽  
Author(s):  
Andrew Lustig ◽  
Gavin Brookes ◽  
Daniel Hunt

BACKGROUND Gangstalking refers to a novel persecutory belief system wherein sufferers believe that they are being followed, watched, and harassed by a vast network of people in their community who have been recruited as complicit perpetrators. They are frequently diagnosed as mentally ill, though they vehemently reject this formulation. Those affected by this belief system self-identify as targeted individuals. Targeted individuals seek to prove the veracity of their persecution and dispute the notion that they are mentally ill by posting videos online that purport to provide definitive evidence to substantiate their claims of harassment. OBJECTIVE The objective of the study was to characterize the multimodal social semiotic practices employed in gangstalking evidence videos. METHODS We assembled a group of 50 evidence videos posted on YouTube by self-identified targeted individuals. We performed a multimodal discourse analysis on a corpus of 50 YouTube vlogs. We employed a grounded theory approach to data analysis. RESULTS Targeted individuals accomplished several social and interpersonal tasks in the videos. They constructed their own identity as subjects of persecution and refuted the notion that they suffered from mental illness. They also cultivated positive ambient affiliation with viewers of the videos but manifested hostility to people who appeared in the videos. They made extensive use of multimodal deixis to generate salience and construe the gangstalking belief system. The act of filming itself was a source of conflict and served as a self-fulfilling prophecy; filming was undertaken to neutrally record hostility directed towards vloggers. However, the act of filming precipitated the very behaviours that they set out to document. Finally, the act of filming was also regarded as an act of resistance and empowerment by vloggers. CONCLUSIONS This data provides valuable insights into the social and linguistics construction of a novel persecutory belief system. The data is collected in a naturalistic setting and is not influenced by interviewers or clinicians, which may influence the disclosures of those affected in clinical settings. It demonstrated that interpersonal concerns figured prominently for those affected by this belief system and they constructed various subjects as either sympathetic or hostile. They created positive ambient affiliation with viewers of the videos. This study found that vloggers used multimodal deixis to construct the salience of the gangstalking belief system. The videos also highlighted the Derridean concept of differance, wherein meaning of polysemous signifiers is deferred without definitive resolution. This may have important clinical ramification in communicating with people and patients suffering from persecutory belief systems. Clinicians working with adherents to persecutory belief systems may consider stepping away from the traditional true/false dichotomy historically endorsed by psychiatric classification systems and focus on the fundamental ambiguity inherent in semiotic systems generally and in persecutory belief systems specifically.


2021 ◽  
Vol 19 (1) ◽  
pp. 083-114
Author(s):  
楊國柱 楊國柱 ◽  
吳金奇 Yang, Kuo-Chu

<p>嘉義縣民雄鄉山中村1(舊稱牛斗山或牛稠山),因牛稠溪域流經村莊而得此名,早期是全鄉人口最大村。山中村宗教信仰普遍為民間信仰,村莊主廟為廣濟宮,以奉祀池府王爺、媽祖、鄭成功為主,但村莊發展及信仰主體係圍繞池府王爺。本文採用文獻分析、田野調查及立意取樣後進行深度訪談,以探討山中村祭祀圈之形成,以及村民如何理解不同神靈之內涵,進而有助於山中村之社區發展與文化資源保存。</p> <p>藉由祭祀圈概念切入,以理解山中村社區各神靈祭祀圈的範圍與分布,進而探討地方社區信仰中心發展,與山中村民對不同神靈認知及意義之解讀。經研究發現:(一)隨著人口增加及集居地擴大,主廟的祭祀圈變大;由於廟務活動增加,牛斗山土地公廟的祭祀圈擴大;五營中的東、西兩營,未隨著社區的新增而往外遷移,因此祭祀圈無明顯變化。(二)山中村神靈祭祀圈的分布,「五營」與居民輪祀居住的地理範圍有關,原具有分群概念的輪祀傳統逐漸模糊:老者對此模糊;中年人認知些許;青年則不明白為何奉祀,宗教信仰傳承出現斷層的可能。(三)山中村民對不同祭祀圈神靈解讀有所異同,普遍難闡述神靈的由來及背景,較理解者屬老年人;其次為中年人;青年人則對神靈認知不清楚。(四)不同祭祀圈神靈意義與山中村民早期生活環境較有其關聯性,老年人多數提及身體健康及平安;中年人求財運、事業;青年人求課業順利。據此,就結論提出建議以供參考。</p> <p>&nbsp;</p><p>Shanzhong Village (formerly known as Niudou Mountain or Niuhou Mountain) in Minxiong Township, Chiayi County, got its name because the Niuhou Stream passed through the village. In the early days, it was the village with the largest population in the township. For the Guangji Palace, it is mainly dedicated to the worship of Lord Chifu, Mazu and Zheng Chenggong (Cheng Ch&rsquo;eng-Kung), but the village development and belief system surrounds Lord Chifu. This paper uses literature analysis, field investigations, and intentional sampling to conduct in-depth interviews to discuss the formation of the mountain village sacrificial circle and how the villagers understand the connotation of different gods, which can help the community development and cultural resource preservation of the mountain village. </p> <p> Through research, the concept of the religious field was cut in to understand the scope and distribution of the religious fields of the various deities in the Shanzhong Village community, and to discuss the development of local community faith centers and the understanding and meaning interpretation of the different deities of the Shanzhong villagers. The research found: (1) The religious realms become bigger because the population of village was increased;on the other side, Shanshang Viallage&rsquo;s religious realms become wilder due to the increase of temple actives. However, for the &quot;five camps&quot;, the east and west side of the deities&rsquo;s emissary did not extend so the Religious Realms can not protect the new village, (2) The distribution of the spiritual field in the Shanzhong village, the &quot;&quot;five camps&quot;&quot; are more closely related to the geographical scope of the residents&rsquo; rotation worship. The tradition of rotation worship with the concept of grouping is gradually blurring, and the old people are blurring; Understand why there is a possibility that there is a fault in the inheritance of religious beliefs; (3) Villagers in the mountains have different interpretations of deities in different religious fields, and it is generally difficult to understand the origin and background of deities, older than those who understand; older than middle-aged; more young Unrecognizable to the gods; (4) The significance of the gods in different religious fields is more related to the early life environment of the villagers in the mountains. The elderly have significant health and safety; the middle-aged people seek wealth and career; the young people seek smooth schooling .Then refer to the above research results to make research suggestions.</p> <p>&nbsp;</p>


2018 ◽  
Vol 9 (4) ◽  
pp. 913-934
Author(s):  
John Fraedrich ◽  
Othman Althawadi ◽  
Ramin Bagherzadeh

Purpose The continued rise of the multinational and debate as to what constitutes global business values is predicated on the UN Declaration and Global Business Compact. This research suggests both documents explicitly exclude the existence of a foundational ethereal power creating morals thereby nullifying two thirds of the general population’s belief system. The authors argue against humanism as a global value beginning and suggest theism as a better origin and use the scientific method to introduce mathematical axioms supporting theism and complimenting humanism. Ontologically, the theist becomes a stronger base for the scientific inquiry into morals, values and business ethics. A comparison of major religious morals revealed eight factors: assurance; candor, fairness and honesty; character, integrity, truthfulness and exacting in truth; charity and compassion; environment; perseverance and tolerance; sacrifice; and seriousness. The research suggests that the UN documents do not adequately reflect these morals suggesting a change for businesses especially in Islamic regions. Design/methodology/approach A comprehensive review of religious materials emphasizing morals rather than customs, eternal entity description or negative behaviors yielded 1,243 morals and associated synonyms via six religions (Buddhism, Confucianism, Christianity, Hinduism, Islam and Judaism) representing 4.5 billion people. All positive morals were cross-referenced and only common items across all six religions were included. With the 29 common morals, the authors completed a word meaning search and did a second comparison that yielded 8 moral factors or constructs. Findings Eight moral factors were found to be common in all major religions (assurance, fairness/honesty, character/integrity, charity/compassion, environment, tolerance, sacrifice and seriousness). By using the scientific method (Axioms), the authors argue that theism is a better beginning to researching morals and values within business and marketing. Social implications Multinationals should be made aware of the disconnect between the underlying problems of the Global Business Compacts’ values and the global morals identified. The results suggest adopting a codification system based on the pertinent morals as related to economic theories: capitalism, socialism and theism. The use of theism as a base to business and marketing ethics includes billions of customers and employees and their belief systems that should increase the validity and reliability of actions associated with corporate social responsibility, the environment and best practices. Originality/value The UN Declaration and subsequent Global Business Compact are argued to be flawed by its exclusion of religious morals and the historical period in which it was created. By using the scientific method and creating two axioms, the base to all business and marketing ethics must shift to the common moral factors identified.


1998 ◽  
Vol 8 ◽  
pp. 337-355 ◽  
Author(s):  
A. J. Stockwell

It is a commonplace that European rule contributed both to the consolidation of the nation-states of Southeast Asia and to the aggravation of disputes within them. Since their independence, Burma, Cambodia, Indonesia, Laos, Malaysia, the Philippines, and Vietnam have all faced the upheavals of secessionism or irredentism or communalism. Governments have responded to threats of fragmentation by appeals to national ideologies like Sukarno's pancasila (five principles) or Ne Win's ‘Burmese way to socialism’. In attempting to realise unity in diversity, they have paraded a common experience of the struggle for independence from colonial rule as well as a shared commitment to post-colonial modernisation. They have also ruthlessly repressed internal opposition or blamed their problems upon the foreign forces of neocolonialism, world communism, western materialism, and other threats to Asian values. Yet, because its effects were uneven and inconsistent while the reactions to it were varied and frequently equivocal, the part played by colonialism in shaping the affiliations and identities of Southeast Asian peoples was by no means clear-cut.


2018 ◽  
Vol 49 (3) ◽  
pp. 256-283 ◽  
Author(s):  
Eric L. McDaniel ◽  
Maraam A. Dwidar ◽  
Hadill Calderon

Scholars argue that the Black church produces religious messages that foster racial cohesion; however, recent examinations of Black religion note the heterogeneity of the messages and beliefs advanced by Black churches. Several argue that this heterogeneity in Black religious beliefs is reflected in Black political beliefs. This study examines the linkage between heterogeneity in Black religious beliefs and heterogeneity in Black political attitudes. Offering measures of the social gospel, prosperity gospel, and Black theology, we demonstrate that each religious belief system is related to different aspects of Black public opinion. The social gospel is linked to continuing the legacy of the civil rights movement, while the prosperity gospel is associated with a departure from its legacy. Meanwhile, Black theology is linked to racial empowerment and extending the boundaries of Black politics.


2011 ◽  
Vol 45 (6) ◽  
pp. 1423-1463 ◽  
Author(s):  
MICHAEL EILENBERG

AbstractPost-independence ethnic minorities inhabiting the Southeast Asian borderlands were willingly or unwillingly pulled into the macro politics of territoriality and state formation. The rugged and hilly borderlands delimiting the new nation-states became battlefronts of state-making and spaces of confrontation between divergent political ideologies. In the majority of the Southeast Asian borderlands, this implied violent disruption in the lives of local borderlanders that came to affect their relationship to their nation-state. A case in point is the ethnic Iban population living along the international border between the Indonesian province of West Kalimantan and the Malaysian state of Sarawak on the island of Borneo. Based on local narratives, the aim of this paper is to unravel the little known history of how the Iban segment of the border population in West Kalimantan became entangled in the highly militarized international disputes with neighbouring Malaysia in the early 1960s, and in subsequent military co-operative ‘anti-communist’ ‘counter-insurgency’ efforts by the two states in the late 1960–1970s. This paper brings together facets of national belonging and citizenship within a borderland context with the aim of understanding the historical incentives behind the often ambivalent, shifting and unruly relationship between marginal citizens like the Iban borderlanders and their nation-state.


1970 ◽  
pp. 78
Author(s):  
Elin Rose Myrvoll

Archaeologists produce and communicate authorized stories concerning cultural heritage and the past. Their legitimacy is based on education, scientific methods and their connection with a research community. Their position as authorized producers of history is also emphasized by TV programmes presenting archaeologists as riddle-solving detectives. The main aim of this article is to focus on the dynamics between stories communicated by archaeologists and the stories pass- ed on and communicated by members of a local community, and to discuss these. What happens when stories based on tradition and lore meet authorized stories? The latter sometimes overwrite or erase local lore and knowledge connected to features in the landscape. Some archaeological projects have, however, involved local participants and locally based knowledge. In addition, one should be aware that local and traditional knowledge are sometimes kept and transmitted within a family, local community or ethnic group. Local knowledge is therefore not always a resource that is accessible for archaeologists.


Author(s):  
Jonathan Benthall

Adducing some insights from cultural anthropology, this Chapter compares and contrasts the histories of the Christian and the Islamic traditions of religious toleration, considering in particular the blurring of the distinction between “People of the Book” and “pagans” or “polytheists”. It argues that each tradition has strengths and weaknesses if we consider them as contributions to a humanism acceptable to people today who subscribe to various religious beliefs or to none. Christendom was guilty historically of worse religious intolerance than Islam, yet it also engendered a humanistic respect for “primitive” belief systems. Islam institutionalized the concept of People of the Book, which gave a qualified recognition to its “confessional cousins”, but it excluded “pagan” cultures unless they agreed to convert. Yet Islam was also capable of flexibility when a small Muslim court in India ruled over a vast non-Muslim population. An extended prefatory note reviews the progress of scholarship since the first publication of this text in Anthropology Today in 2005, and asks whether it is necessary to modify the suggestion that Muslim social scientists are inhibited from choosing to study non-monotheistic cultures. The conclusion reached ten years later is that there are at least some major exceptions.


Author(s):  
Ronald F. Inglehart

Well into the 20th century, leading social thinkers argued that religious beliefs reflected a prescientific worldview that would disappear as scientific rationality spread throughout the world. Though the creationism of traditional religion did give way to evolutionary worldviews, this failed to discredit religion among the general public. Religious markets theory argues that the key to flourishing religiosity is strong religious competition, but recent research found no relationship between religious pluralism and religious attendance. The individualization thesis claims that declining church attendance does not reflect declining religiosity; subjective forms of religion are simply replacing institutionalized ones. But empirical evidence indicates that individual religious belief is declining even more rapidly than church attendance. Secularization’s opponents hold that humans will always need religion. This claim seems true if it is broadened to hold that humans will always need a belief system. Norris and Inglehart argue that as survival becomes more secure, it reduces the demand for religion.


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