Banchetti e cibi rituali a Lama dei Peligni

In this thesis I set out to test the hypothesis that the separation of the pure from the impure is a theme which links all the various aspects of religious activity in village Hinduism, integrating them in spite of their apparent cultural diversity. In the first Chapter I describe some of the recent theoretical approaches to the analysis of Hinduism in anthropological literature, for instance the contributions of Srinivas, Marriott and Mathur. Most of these emphasize the diversity of Hindu religious activities. But Dumont, and more recently Harper, have pointed to the unifying role of the purity-pollution principle which underlies all ritual activity. In Chapter 2 I give a brief description of the village where I carried out field research, giving especial attention to the operation of rules concerning purity and pollution in social life. In Chapter 3 I describe the private religious activities of the villagers. These consist of individual acts of worship addressed to members of a pantheon which includes deities of a local nature along with scriptural deities known all over India, I describe the villagers' conception of their relationships with these gods and the techniques of the ritual they use in order to influence them. In many ways these relationships reflect the relationships between members of different castes in human society. The concern for the separation of the pure from the impure which governs contact between castes also governs contacts between men and deities. Also the relationship between a household or personal deity and his devotee is analogous to that between a powerful jajman and his low caste client. Chapter 4 consists of a description of life cycle rites and other public rituals performed with the aid of a Brahman priest. Many of the public ritual acts conducted on such occasions are directed to the preservation of the pure deities from the threat of pollution arising from contact with their less pure devotees, or from other sources of pollution. In Chapter 5 the festival cycle observed in the village is described. In calendrical rites the concern for purity is shown through activities such as purificatory fasting and bathing, which are recurrent elements in the round of festivals. The last chapter consists of a general discussion of the purity-pollution principle. Not only does this principle give unity to the diverse aspects of religious activity but it also provides continuity between Hindu religion and Hindu social life in general: the hierarchical relations between, men and deities are only an extension of the hierarchical relationships between men themselves, and between men and the other things and creatures in the universe.

Through the process of cultural hybridization form a unique identity by mixing elements from interaction of cultures which has occurred throughout the world since the past. Representation of this identity can be understood with the dressing styles of cultures. With the influence of foreign cultures by the exposure throughout history, Sri Lankan culture has formed a unique identity with the hybridization process. The beginning of colonialism with Portuguese intervention and European culture marked a pivotal point in Sri Lanka's cultural identity, which lasted to the present. This study is conducted with the association of hybrid community Portuguese burghers located in Batticaloa and their traditional practices that developed as a result of cultural interaction that occurred during the Portuguese era in the eastern coastal area that has been identified as a cultural exchange zone using the hybrid component identification methodology suggested by Historian Peter Burke in order to analyze the process of hybridity formation and the reasoning behind the cultural identity formation. The study will primarily focus on female dressing associated with the community's Marriage ceremony traditions to understand the dressing and cultural identity formation with hybridization through data gathering methods such as interviews, literature, and visual observation of documents. In order to formulate a conclusion for the research, the study examines the history, traditional practices, cultural influences, and current condition, as well as the discussion of findings. Through a careful analysis of historical context and utilizing the hybridity research method, it was evident that the formation of a unique Sri Lankan cultural identity involved intentional reasoning from the perspective of the Portuguese and oppression and intentionality from the Sri Lankan perspective. This hybrid identity, embracing elements from both Portuguese and Sri Lankan cultures, culminated in the emergence of the Burgher community. However, in the present day, this community faces challenges of counter-globalization and external cultural pressures, pushing them to assert their identity within society. Researchers can expand on the study of cultural hybridity and identity formation through dressing, with a focus on Portuguese intervention. They have the opportunity to investigate the dance practices of the Portuguese Burghers and the African-influenced Kaffir community using the same framework. Alternatively, they can explore other cultures' influence on Sri Lankan culture, utilizing this research's framework to gain deeper insights into the process of cultural hybridization and its impact on identity formation.

This paper examines the pattern of Islamic religious communi ty in Sidondo I Village Sigi Biromaru District, Sigi Regeny. The results illustrates that the communication system at the village community is based on Islamic council command of Sidondo village, but for some other things some people follow their spiritual leaders or teachers as Karaeng and Old Master followers, although in recent times there have been a lot of Islamic social organizations which disseminate their understanding of the teachings of Islam to the villages. Several factors supporting the pattern of religious life in Sidondo I village are historical factors, and what is taught by history becomes parts inseparable from the ideology of religious lives of the community; such as the understanding of Karaeng or Old Master, the support of administrative elements of Sidondo I village, religious education facilities, and the presence of informal religious teaching including WIA. While the factors that hampers the religious life pattern of the community are first the excessive nationalism attitude. The lack of interest of the community to explore Islam, the economic factors that make people teluctant to fulfill thoroughly the demands and overall requirements of religious rituals and the lack of attention of social organizations, especially religious Islamic NGOs in Central Sulawesi particularly in Sigi. Keywords : Patterns of Religious Life , Sidondo I Village Community , Social History Analysis.

Jewish identification and engagement have cultural as well as religious salience. Jewish cultural engagement, however, is overwhelmingly circumscribed as a fait accompli, often an outcome, rarely a predictor in quantitative examinations of contemporary Jewish life. Consequently, the sociological understanding of Jewish cultural identity formation is limited. This study examines Jewish cultural identity formation in young Australian Jews, identifying roles played by three wellsprings, or sources of Jewish culture. Using the Gen17 Australian Jewish Community Survey 2018, the most recent nationally representative study of Australian Jewry, relationships between Jewish day school education, communal engagement, cultural upbringing, and cultural identity were analyzed using linear and OLS regression models. Jewish day school education significantly affected cultural identity; without mediating effects of communal engagement, however, day school education’s effects were inconsequential. High-level cultural upbringing had amplifying effects, while low-level cultural upbringing had attenuating effects on associations between Jewish day school education and cultural identity. The cultural identity formation mechanism was similar to a proposed religious identity formation mechanism. These results highlight interconnected and indirect effects of cultural wellsprings on identity formation, and similarities between cultural and religious identity formation, with implications for scholars of culture and religion.

One of the fundamental problems of the development of modern society is the formation of a genuine cultural identity of man. The formed cultural identity of a person is a condition of its entry into a multicultural environment, as positive attitude towards another culture is not possible without awareness of its culture. The article reveals the thesis that musical culture, as a kind of artistic culture and part of spiritual culture, has enormous potential in the formation of cultural identity of the individual. The authors of the article prove that the identification function of musical culture is realized in connection with a number of its other functions. Cumulative function of musical culture is realized in accumulation, storage, generalization in their individual images of value-cognitive outlook of culture. The communicative function of musical culture is manifested in the fact that it is a universal system of communication of people at all levels, from the interindividual to the level of generations. As a result, there is a process of comparing the individual with the “other” (hero of the musical work), identification or vice versa, isolation from him. The communicative function comes close to the consolidating function. In the process of perception of musical work or its performance in the consciousness of the individual, a sense of belonging to the culture of his ethnic group, affinity with his culture is formed. The function of reflecting reality shows itself in reflecting in artistic images ideas, emotions and the subject world. Identifying with them, a person has individually colored associations, and emotional resonance is carried out. This emotional empathy, manifested in identifying the emotional mood of the recipient with the meaningful deployment of the musical work, is a way of ethical influence on the person and causes his cultural selfidentification. Here, the reality reflection function is connected to the emotional function of the music culture. The function of reflection of validity is also related to the cognitive function of musical culture. In modern historical conditions, when the “connection of times and generations” has been interrupted for a long period, musical culture is one of the sources of modern man‘s knowledge of the moral traditions of mankind. Without the knowledge of culture, the formation and formation of cultural identity is impossible. The ethical function shows itself in that it contains cultural specimens of ethnos. Musical culture provides individuals with basic cultural landmarks, distinctive images of cultural identity. Art provides individuals with a set of symbols with which it can associate itself (a set of potential positive and negative identities). The authors also define psychological mechanisms for the formation of cultural identity in the process of musical activity - identification and isolation.

This article is devoted to the study of the concept of "terroir" as a socio-cultural structure. The paper presents the history of development and the main ideas of the creation of the concept of "terroir" in the context of the formation of regional cultural identity. The lack of a unified approach to determining the key characteristics of the "terroir" is due to the fact that it includes not only a set of soil and climatic features, but also cultural ones. Taking into account the difficulties of translating the term, the insufficient number of Russian-language materials, a special place in the work is occupied by a review of foreign scientific studies translated by the author on the concept of "terroir" and the identification of its role in the formation of cultural identity. The purpose of the study is to identify the research potential of the concept of "terroir" for the analysis of cultural practices related to the production and consumption of wine. The research methodology consists in using a structural and typological method to analyze the concept of "terroir" and a genetic method to establish cause-and-effect relationships between natural and cultural factors of the formation of "terroir". The work also relies on the method of cultural classification to group the typological features of the "terroir" as a result of human transformation of a natural phenomenon into a socio-cultural structure. Results: for the first time, based on the material of foreign scientific sources, the process of formation of the concept of "terroir" is considered, which involves the inclusion of social and cultural aspects in the definition of terroir, strengthens its connection with the cultural landscape. The terroir is considered as a set of natural and cultural characteristics that have a significant impact on the process of formation and actualization of regional cultural identity. The scope of the results. The work is a contribution to modern cultural, philosophical, sociological, marketing, tourism and economic studies of the terroir, as it establishes a link between the practices of wine cultivation and consumption and the cultural identity of the region. The work can become the basis for the formation of cultural policy and the image of the wine regions of Russia.

The thesis is an anthropological study of the Lohorung Rai tribe of East Nepal, based on twenty months of fieldwork. Its major theme is their conceptual system and in particular their religious and psychological concepts. The intention throughout has been to look at concepts, both verbal and non-verbal, in the light of my own developing knowledge of the Lohorung conceptual framework. The thesis is divided into seven chapters. The introductory chapter provides a background description, including an account of first impressions and fieldwork experiences, as well as the theoretical perspective of the thesis, a delineation of Lohorung households, and the significance of the domestic group. Since the superhuman beings permeate Lohorung everyday life, and provide them with a theory of causation, chapter two describes Lohorung relations with the superhuman world. For the Lohorung it is only by ritual action that they can retain the original order of their society which is constantly in need of renewal. Chapter three, therefore, looks at the Lohorung charter for living, the pe-lam or mundum, a body of oral literature that includes the mythico-historical stories and ritual texts that can bring back order and reinvigorate both their society and individuals, One of the most important rituals for achieving this renewal is nuagi. This ritual is described in detail in chapter four. Chapter four also investigates the religious and psychological significance of the house, the main ritual unit in Lohorung culture and begins to throw light on the complex concept-of saya, that is essential to an understanding of Lohorung ideas about the nature of Kan and personhood. In chapter five the most important concepts relating to the Lohorung understanding of personhood, namely aiwa, saya and lawa, are examined in terms of their significance in the cycle of life. This chaz5ter underlines one of the main conclusions of the thesis: that an understanding of Lohorung religious and psychological concepts are essential to a wider appreciation of Lohorung society, such as their types of marriage and indigenous political system. Lohorung understanding of emotions and inner states are described in the final ethnographic chapter, chapter six, The final chapter examines the implications of the Lohorung knowledge gained in the previous chapters in terms of Lohorung ethnopsychology and concludes that Lohorung psychology may be characterised as being one that stresses both conformity and self- expression.

This paper will examine Chinese religion and folk beliefs in various regions of China, Taiwan and Singapore to demonstrate that religion functioned not only as a source of oppression, excluding women from important religious worship, but also as a source of creativity, enabling women to gain power unavailable to them in secular culture. Religious taboos surrounding menstruating women or women in childbirth prevented women from gaining direct access to power associated with a constant and close relationship to high or pure gods. At the same time, women could turn the power of their pollution around on men, in the form of black magic charms, to destroy the ritual power of male cults. This was one form of negative power to which women had access. In other regions of China, Taiwan and Singapore female shamans gained power in their communities as ritual intermediaries between village inhabitants and the gods and ghosts. In Canton and Singapore, women joined vegetarian houses in order to avoid marriage and maintain autonomous lives in a community of sisterhood. This type of female community developed into a marriage resistance movement in the Canton Delta in the nineteenth century. Marriage resisters used religious ritual to gain social sanctions for their unconventional behavior. An examination of the symbolism of female deities sheds light on the kinds of power attributed to women and on the images available to women as models in their struggles to find tools in their cultural environments with which to create fulfilling lives. This paper asks whether women could find any elements within existing religion that could enable them to escape oppression and gain power in their communities, concluding that it appears that women who empowered themselves through religious means, did so at the cost of implicitly accepting the negative beliefs about woman's nature. Thus it must be asked whether women can ever fully subvert or escape male gender ideology. Most importantly, this exploration of the diverse attempts at creativity in different regions of China demonstrates that religion was never a wholly oppressive force but also offered women the means to create meaningful lives for themselves.

The intricate relationship between Cultural Heritage, Landscapes, Cultural Identities, and Local Communities requires a deeply interdisciplinary approach. By fostering a sense of place and community, Cultural Heritage strengthens social bonds, enhances well-being, and supports civic engagement. In fact, individual disciplines often struggle to establish a common framework. Thus, this study aims to bridge perception-based methodologies from social psychology and Heritage Studies with spatial approaches from Landscape Studies. The research explores the intersection between the visible and the perceived, recognising it as a crucial factor in cultural identity formation. Additionally, 3D data are examined as a pivotal tool for analyzing these dynamics. This study integrates a quantitative survey assessing Place Attachment, Community Attachment, Historical Place Identity, Place Social Bonding, and Perceived Visibility with 3D visibility analysis to examine the relationship between psychological and spatial dimensions. The findings address key questions on how perceived and physical visibility influence cultural significance, identity formation, and emotional responses to heritage landmarks. This interdisciplinary approach challenges static notions of Heritage by emphasizing its evolving nature, shaped by contemporary societal interactions.

Penelitian ini menggunakan metode kualitatif, dengan pendekatan kajian budaya yang bersifat kritis, interdisipliner, multidimensional. Hasil penelitian menunjukkan bahwa perubahan fungsi dan makna ritual tolak bala ini bukan hanya menjadikan ritual ini yang sebelumnya bukan barang komoditi menjadi barang komoditi tetapi perubahan fungsi dan makna ritual tolak bala berkaitan pula dengan proses produksi, distribusi dan konsumsi. Faktor penyebab perubahan fungsi dan makna ritual tolak bala pada etnik Melayu Pantai Labu di di Desa Bagan Kecamatan Pantai Labu Kabupaten Deli Serdang Provinsi Sumatera Utara yaitu sifat masyarakat yang terbuka, dan kreativitas masyarakat, media massa, dan ekonomi. Dampak dan makna perubahan ritual tolak bala yaitu berdampak terhadap kehidupan sosial budaya masyarakat yang cenderung merugikan ritual tolak bala yang dikomersialisasikan dan kaburnya identitas budaya. Disamping itu strategi pewarisan ritual ritual tolak bala pada etnik Melayu Pantai Labu ini dilakukan dalam tiga bentuk yaitu (1) pemberdayaan (2) dokumentasi dan (3) pengembangan.

For man, food has never been only the raw material used to satisfy the physiological necessity of nutrition but an important factor in the formation of cultural identity. In fact, food is a sign of identification that refers to the culture of a people. After the important food issues discussed during the EXPO 2015, the topic was again the subject of national interest in culture. The Ministry of cultural heritage has declared 2018 as the year of Italian food. The present work moves from this premise. The analysis embraces the themes of art and culture with those of food and nutrition. In fact, art and food are the main cultural attractions of Italy. The target is to map the taste museums in Italy. In the past, taste museums was inusual. Nowadays, the spreading of taste museums in the country is the answer to a careful and exacting cultural demand that is not limited only to admire the natural and historical beauty of the country, but wants to capture the essence of Italian territory and identity throught exploration of the enogastronomic senses and flavors. In the era of globalization, of fast food, of the proliferation of gastronomic talent shows, of the spreading of fashions and food influencers, the taste museums represent a recall of quality and tradition and a return, desired by someone, to localism.

Taipei City Hospital and Mr. Yi-Sung Ho, Director of the Board, Shennong Temple, as well as Chief of Village, Jiujia Village have been devoted to constructing the health promotion station by providing community congregate nutrition services for elderly and health consultation service based on Shennong Temple, Shilin. However, we faced the issue of how to get closer with the community as well as optimal resource utilization. After several sophisticated discussions with Professor Allan Kellehear, the initiator of Public Heath Palliative Care International (PHPCI), we've decided to turn the health promotion station to a compassionate community and revitalize the historical community with providing care from womb to tomb. We integrated local religious groups, communities, neighborhood stores and NGOs together with volunteers and residents to take part in our actions of care. Also, we sought for the support of administrative system including city mayor, district executives, and chief of village and head of neighborhoods as well as parliaments. The grand opening ceremony of Compassionate Community in Old Street, Shilin, Taipei City, Taiwan was held on April 6th, 2018. On the same day, Taipei City Mayor Dr. Wen-Je Ko, Commissioner of Civil Affairs, Commissioner of Health Department and Commissioner of Social Welfare signed to support our Compassionate Community. The Superintendent of Taipei City Hospital, Shilin District Executive, Chief of Jiujia Village and several councilors also signed to be supportive for the project. Furthermore, April 6th was announced International Compassionate Community Day of Taipei City. Therefore, a series campaign of care were introduced to the community including The Life Issue Cafe which guides the neighborhood in discussions of life, death and end-of-life care, the festival greetings for senior citizens living alone from student volunteers, cultural inheritance such as storytelling and religious ceremonies. By providing holistic care for the community, we want the ultimate goal which is to promote physical, mental and spiritual health of the participants in the community could be completed.

The article deals with the formation of cultural identity in modern Ukrainian family, analyzes the role of family socialization features. Considerable attention is given to cultural and educational potential of the family and its influence on the cultural identity formation. Process of identity formation is always largely determined by the specific socio-cultural factors which were shaped by centuries of historical development. Family as a social institution deserves priority attention among those fundamental factors. Family – first principle of society. It is a certain social group in which most individual characteristics of the parents , their children and other family members showed through their behavior and personality development which are formed with self-knowledge, self-actualization and socialization of its members. Family by its characteristics is a social structure that goes through various stages of growth and development and through improved performance of its functions. It enriches the treasury of material and spiritual values of the people. The material and moral responsibility of family members to each other and to society is the main feature on the basis of these theoretical studies , modern family has to become a key element in the individual`s education and socialization. Proceeding with historical and modern conceptions of identity, a person in the epicenter of culture, is the highest spiritual value which becomes it`s spiritual essence and a part of humanity. The person develops it through culture. The cultural essence of personality is the backbone component of its integrity. Cultural values in the socio-cultural sphere are achieved by the beliefs of humanity that were formed and still continue to grow in the transformation of the socio-historical situation. The succession of generations is a process of mutual transfer, assimilation, storage and use of material and spiritual values, social information and experience of previous generations where the family plays an important role. The family in Ukraine fells under the influence of transformation of socio-cultural and political processes and transformations. They reflect on it and led to significant changes in their functioning. Socio-economic conditions of life appear in the relationship: increasing conflict, collapsing the established ethical principles of operation of the complete family. Dysfunctions increased in economic, legal and moral vulnerability of families, reducing their role in the socialization and education of children. This affects today's youth significantly. This effect is motivated by emotion, culture, internal rules and possibilities of family resources. However, the modern Ukrainian family does not realize it`s great educational potential. It depends on many social factors , especially economic life marked both positive and negative trends. This feature needs detailed analysis of trends, opportunities and constraints for the implementation of the educational potential of Ukrainian families. It ensures the development of the individual in the modern world. Therefore, the study of socio-cultural and psycho-educational situation in the family upbringing of the young generation has to become a basis for further development of public policy in education. The content of individual’s education in modern Ukrainian family should be integrated into national and humanist culture of the people in Intercontinental area. Content of education should reflect and establish the highest national and universal value orientation in the minds of modern and young people: spiritual, cultural, humanistic, ethical, aesthetic, physical, social and labor. It should also reflect the practice of modern Ukrainian family in the independent state. Based on these theoretical studies, the modern family is a major element in the education of contemporary identity and in shaping its culture. In Ukrainian family, it`s ideas were always clearly distinguished and rooted in the depths of people's life, minds, work and creativity. At all times ideals of the family were the highest and most sacred for our people. Family was considered to be a fundamental principle of human life, a kind of fortress, which provided development and protection of personality’s best qualities, including: labor as the most complete form of expression and creativity of human capabilities, sources of wealth and pleasure; spirituality as a synthetic form of understanding the world and ourselves in the same high moral dimension of creative and humane attitude to the environment and people. Ukrainian family has to cultivate such qualities of character and personality characteristics as: respect for parents and family devotion, commitment to mutual support , formation of national consciousness and identity, love for the land and people, formation of high language culture, respect the culture, customs and traditions of the peoples who inhabit the Ukraine, and the peoples of the world. Family has to look after their national dignity, honor, inner freedom, pride for their land and the people. The principles of all mankind and public morality – truth, justice, patriotism, kindness, diligence, humane treatment of the environment, a comprehensive and harmonious development of the individuals. Based on the above, we can say that social and cultural values are instilled and transmitted from generation to generation, and modern Ukrainian family plays the most substantial role in shaping of cultural identity and socialization.

Background: The transformation of public spaces in urban contexts requires a nuanced understanding of the interplay between architecture, cultural identity, and community needs. This study examines the Haliç Metro Köprüsü (Golden Horn Metro Bridge) in Istanbul, a structure that serves as both a critical piece of infrastructure and a contested public space within the city’s historical landscape. Positioned at the intersection of modernist design and the Golden Horn’s rich cultural heritage, the bridge has sparked debates about its impact on Istanbul's urban identity and public space. Methods: This study employs a case study approach to explore the Haliç Metro Köprüsü as a public space, using spatial analysis, stakeholder interviews, and archival research. Spatial analysis uses GIS and site observations to examine the bridge's physical characteristics, while stakeholder interviews gather perspectives on its functionality and cultural significance. Archival research reviews historical and policy documents to understand the socio-political context of the bridge's development. Findings: The study considers the challenges of reconciling the bridge’s functional role with the preservation of cultural authenticity, while also addressing the need for inclusive urban spaces that reflect the city’s diverse communities. Through a combination of spatial analysis, stakeholder perspectives, and theoretical frameworks on place identity, the research highlights strategies for reclaiming the bridge as a vibrant and culturally resonant public space. Findings emphasize the importance of integrating place-making principles into urban design processes, particularly in heritage-sensitive contexts. Conclusion: This approach not only enhances the usability and aesthetic value of public spaces but also strengthens their role as mediums for cultural expression and identity formation. Novelty/Originality of this article: The study contributes to ongoing discussions on urban authenticity and the evolving relationship between architecture, public space, and place identity.

Traditional religious rituals in Chinese rural society include community religious rituals of the village altar or temple, as well as private religious rituals of the individual, family, and other organizations. Together they constitute a ritual system of popular religion and are both rich in social significance. Previous scholarship has largely focused on the religious rituals of communities and overlooked the more private ones. This article, based on data gathered from field investigation conducted at Donghua, Huangshi Township, Putian, Fujian Province, will examine the xie'en (thanksgiving) ritual of the Yu Family and explore the private rituals' impact on the community relations. The article begins with an introduction of the xie'en ritual content, its historical origin and symbolic meanings, followed by an investigation of the community environment, ritual space and a description of the actual ritual procedures, the participants, expenses, etc. The status of the xie'en ritual within the rural ritual tradition and its influences on the community relations and cultural continuance will be analyzed to deepen our understanding of the rural social and cultural tradition.