Bentuk Pertunjukan Kuda Kepang di Desa Alue Leuhob Kecamatan Cot Girek Kabupaten Aceh Utara

Proposed Topic of Discussion --The Use of Mantras in Traditional Health Treatment. The literal meaning of the word ‘mantra’ means a chant used to worship a god or goddess. This is the meaning of the word ‘mantra’ found in the two Assamese dictionaries, namely Hemkosh and Saraighat. Etymologically Mantra is a secret conversation or repetition of some words in a rhythmic manner. On the other hand, the Tantra literature suggests that the word mantra is derived from two words– 'Mon' and 'Troi''. In other words, the mantra is uttered secretly to save the mind and body from any disease or evil spirits. In simple sense, a mantra is one that protects both the body and the mind. The popular belief was that Mantras could remove any disease or misfortune along with application of meditation at the same time. In English, Mantra is defined by the word ‘charm’ which is related to magic.

This article describes differential diagnosis of personality states and evil spirits. The Apostle Paul and Satanic High Priest, Anton LaVey, each instructed followers to engage the Holy Spirit or the Powers of Darkness, respectively, in spiritual warfare. We are all involved in the struggle, particularly when we aid satanic ritual abuse (SRA) survivors. Confusion surrounds SRA; the interrelatedness of satanic ritual abuse, multiple personality disorder, and spiritual warfare adds to the confusion. Both the psychological and spiritual realms are considered important for healing and should be carried out together. Evil spirits are presented as oppressive supernatural states, not as personality states. Treatment may require unifying personalities and casting out evil spirits. A diagnostic category is proposed: Oppressive Supernatural States Disorder, with identifying guidelines. The confusion about SRA may diminish if this category leads to improved diagnosis and treatment.

Piso Surit dance in Karo community has distinctive characteristics in its movement techniques, floor patterns, environmental ethical norms, and symbolic-philosophical images. All of these characteristics grow and develop in line with aspects of the living environment that have been integrated in each form of art. This study aims to explain: 1) the basis and rules of Piso Surit dance; and 2) the concept of Piso Surit dance choreography. This study uses a choreographic-anthropological approach, which is to analyze the relationship of dance motion with the aesthetic choreographic concept of Piso Surit dance and Karo community's mindset. Observation, documentation, and interview techniques are used to collect data and then the triangulation data analysis process is carried out to obtain the credibility of the data. The results showed that the rules for the use and application of motive motives fall into two categories, namely for male dancers and female dancers. The application of the prevailing floor pattern is dealing with their partners, side by side, and encircling each other. The rules for the use and application of accompaniment patterns intend to create a unified nature that is subtle, gentle, and harmonious. In the concept of choreography, Piso Surit's dance movements are broken down into nine (9) sections. The movements use techniques such as: a) tiptoeing, b) rotating movements, c) stopping fingers, and d) up and down movements. The music used as accompaniment in the Piso Surit dance is a folk song in Karo area with the same title. This dance uses 'beautiful' make-up to emphasize the dancer's facial lines in a dance performance, while the fashion is a dress code as used by Karo community. As a pair dance, the floor pattern applied is to show or emphasize the story of how young Karo young people combine love.

The Bajju in Northern Nigeria believe in an inherent inherited capacity for the use of spiritual power, also termed witchcraft, that results in illnesses, misfortune, evil, and death in the physical realm. This article explores this system, including indications that an individual is practicing witchcraft and the assumptions behind this conceptual system. It is a system that some Bajju Christians are seeking to Christianize by asserting that it is an evil spirit or evil spirits that can enter a person whose own spirit then leaves his or her body to meet with other spirits in the spiritual realm, resulting in dire consequences for someone in the physical realm. Thus, witchcraft is used to explain evil even among Christians. I suggest that a more biblical understanding of evil, rooted in a mother tongue translation of the Bible, is needed to prepare Christians to take responsibility for their own behavior and to properly attribute evil to Satan, the father of lies.

In the Toraja highland region of Sulawesi, Indonesia, the concept of circle and spiral symbols was raditionally interlinked with a spatial interpretation of the spiritual and physical worlds. The universe itself was conceived in terms of overlapping circles, working outwards from a metaphysical centre. Set against an array of designs holding meaning, the symbolism of the circle came to be an expression of noble heritage. Dance experts consider girls danced within a physically drawn circle, later cognitively imagined. A vast array of traditional patterns and designs were interlinked with folklore and carvings, some with multiple meanings. Of these the circles was ‘the highest’ shape. Whilst shared perceptions were a feature of culture in the past and today, similarly regional and social differences, some of which were born out of differing histories, continue to exert influence. The following work is a cultural history of the Toraja stretching from early possibilities, through colonial experience, to the present. The themes it touches upon include perceptions of motifs and the spiritual realm, gender and social relations as well as the broader strokes of historical change. This provides the stage and backdrop for dance which becomes central as a cultural prism, revealing both known historical changes and those that are possibilities. Toraja history reflects cultural confluence and continues to combine new streams of thought with those perceived to be from the ancestors.

Exploratory descriptive research objectifying: know how nursing undergraduates experience care in the spiritual dimension. Ten students participated and data were collected through a semi-structured interview and organized in the following categories. The study aimed to reflect upon nursing education towards the related contents of spiritual care in nursing practice. Apprehending how their beliefs have supported them to care in the spiritual realm. They reported the difficulties in apprehending a person’s spiritual dimension but they acknowledge its significance in caring. Unknowing the subject makes them insecure to deliver such caring.

Artistic journey of Surakarta dance, in its growth coloured by many various dynamic event, for example incidence of confl ict. For example, event which enough the legend and have various dimension mean that is hard deduction of tradition society to show of dance Samgita Pancasona masterpiece of Sardono W. Kusumo in RRI Surakarta in the year 1970s. That ocurance generate hard collision among/between of tradition and modern movement. Afterwards, then is opened by the new fi rmanent which open various possibility door to develop various concept and idea creation of dance, including use of modern dance motion material and technique. The interesting problems is Yayasan Seni Budaya Indonesia (YASBI) attitude which openly perform a deduction to movement renewal of Pusat Kebudayaan Jawa Tengah (PKJT) supporting modern movement. From that case there are two important matter which is properly noted is, First, is YASBI attitude assuming taboo show of contemporary dance of Sardono W. Kusumo and assumed to endanger. Second, is historical side, specially related to effort to know renewal growth dance in Surakarta. On the basis of that importance, hence this research was designed to know how occurrence of tadition – modern confl ict in artistic society of show of Surakarta which is in the form of deduction to contemporary dance Samgita Pancasona masterpiece of Sardono in the year 1970 in RRI Surakarta. So that is reaching critical refl ection of reasearch will be come near with Theory of Confl ict of Ralp Dahrendorf which ever look into society always stay in change process, marked by continuous oposition among its elements. Result of research to show of that all modern dance exponent in Surakarta, have surprised tradition society. On the other hand YASBI following movement of tfradition feel annoyed. In turn happened tradition-modern confl ict causing at throwing of buthuk egg tos how of contemporary dance Samgita Pancasona. That occurrence as symbol that tradition society refuse attendance of modern dance infl uence which destroy of the social order of the dance Surakarta. Its top is enragement of YABI head, Moedhakir Wiroguno then to attack PKJT, modern movement center by riding Jeep car climb Pendopo of Sasanamulya tha is as bravery symbol to defeat foreign infl uence which destroy tradition values. That occurrence in the end open new awareness of tradition dance can be made by items for the basic of contemporary dance. That event, is short lived even if, undeniably have very long infl uence to life Surakarta dance later on day. The infl uence for example, opening various possibility door, both for concerning idea, artistic creation, and also study to dance art, including also reinforcemnet of tradition, in consequence in Surakarta growth dance proportional contemporary dance and tradition. Thereby result of the reasearch in harmony with assumption which have been raised. Keywords: tradition and modernity confl ict

ContextIn palliative care, caregivers often lack words and competences to discuss patients' needs in social and spiritual dimensions. The Utrecht Symptom Diary-4 Dimensional (USD-4D) is an instrument that can be used to monitor symptoms and needs in the physical, psychological, social, and spiritual dimensions and to optimize communication between patients and caregivers. ObjectiveTo assess the content validity of the USD-4D items related to the social and spiritual dimensions from a patient's perspective, measured in terms of comprehensibility, relevance, and comprehensiveness. MethodsAn explorative qualitative study was conducted using in-depth semistructured interviews and thematic analysis. Twelve participants (male N = 7, 53–87 years old) with an estimated life expectancy of less than one year were recruited in two home care services: a general hospital and a hospice. ResultsThe instructions, items, and response options were comprehensible for almost all participants. The meaning that was provided to the items was expressed in themes: maintaining personal identity and autonomy, resilience, letting go, perceived balance in one's life, and death and afterlife. This corresponds with the intended meaning. The items were relevant at some points in time. Not all participants had needs for personal care during the interviews. Participants found the USD-4D comprehensive, no key concepts related to the social or spiritual dimensions appeared to be missing. ConclusionsThe USD-4D constitutes a content valid PROM from the patient's perspective. The items support patients in identifying needs in the social and spiritual dimensions and in the conversation to further explore these needs.

Purpose This paper aims to analyze the role of spiritual, psychological and social dimensions of business taxpayer compliance in micro small and medium enterprises. Tax compliance is an ideal condition for taxpayers who meet tax regulations and report income accurately and honestly. However, the reality in Indonesia shows the voluntary compliance level to the community is still low. This is reflected in the amount of state tax revenue compared to gross domestic product. Design/methodology/approach The location of the study was conducted on taxpayers of micro small and medium enterprises in Bali Province. The type of data used in this study is quantitative data with primary data sources in the form of questionnaires to 100 business taxpayers. Data analysis uses multiple linear regression. Findings The results showed that money ethics (as a psychological dimension) and tax socialization (as a social dimension), did not significantly influence tax compliance. Karma phala (as a spiritual dimension) has a positive and significant effect on business taxpayers’ compliance. When an individual's behavior has reflected commitment in their religion philosophy, it is expected to be a control of deviant behavior and good behavior in taxation obligations. In the future, it will be able to prevent deviations from perversion and universal undesirable. Research limitations/implications Research is only limited to entrepreneurs who are in the micro small and medium business sector, so it is still lacking in representing the public opinions, especially business people in businesses whose scope is wider. In addition, the variables used in this study are still not maximized, one can add more variables, one of which is tax modernization. Originality/value Consideration of spirituality dimension use because it is part of individual character formation in attitude and behavior. The psychological and spiritual dimensions include the human behavior theories development that integrate aspects of spirituality to shape human behavior as a whole with a comprehensive perspective, especially religious philosophy through the enforcement of karma phala laws to realize compliance and fulfillment of tax obligations with full responsibility.

This study aims to analyze the forms of communication carried out and the media used by the North Aceh District Disaster Management Agency in improving community alertness. This research uses descriptive research type, and qualitative research approaches. Research data obtained through interviews, observations, and documentation studies. Research informants, namely the Local Government, the Head of the North Aceh District Disaster Management Agency, the District Head of Langkahan, the Head of North Aceh SAR, the Head of RRI Lhokseumawe. The results showed that the communication carried out by the North Aceh District Disaster Management Agency was interpersonal communication and mass communication through socialization and simulation about disasters. While the communication media used, namely the mass media both print media and radio media to inform disaster management policies. It also used traditional media as local wisdom namely kentongan. Kentongan media are considered effective when communication tools that use technology do not function.

This study aims to analyze the forms of communication carried out and the media used by the North Aceh District Disaster Management Agency in improving community alertness. This research uses descriptive research type, and qualitative research approaches. Research data obtained through interviews, observations, and documentation studies. Research informants, namely the Local Government, the Head of the North Aceh District Disaster Management Agency, the District Head of Langkahan, the Head of North Aceh SAR, the Head of RRI Lhokseumawe. The results showed that the communication carried out by the North Aceh District Disaster Management Agency was interpersonal communication and mass communication through socialization and simulation about disasters. While the communication media used, namely the mass media both print media and radio media to inform disaster management policies. It also used traditional media as local wisdom namely kentongan. Kentongan media are considered effective when communication tools that use technology do not function.

Background: As two of the most prominent cultural components, spirituality and religion give sense to our human values, conducts, and experiences. The spiritual dimension is one of the four significant aspects of holistic care. However, the diversity of views has resulted in different interpretations of the reality of spirituality and its origins and consequences. Aim: This study aimed to examine the available approaches and paradigms in the realm of spirituality. Method: In the present integrative review, the initial search was performed in national and international databases, including Science Direct, PubMed, Google Scholar, Scopus, Sage, Medline, Wiley, SID, MagIran, IranMedex, and IranDoc, using the keyword, without considering any time limits. Articles relevant to the objectives of the study were then fully reviewed. Results: Since ancient times, spirituality has been sporadically discussed in human intellectual and artistic artifacts. This concept was expanded as an independent, systematic, and conscious movement since the second half of the 19th century in Europe, USA, and Canada. The three prominent approaches to spirituality include religious, secular, and holistic health perspectives. Implications for Practice: Despite the growing interest in research on spirituality, it is difficult to reach a unanimous decision about this concept. However, it should be noted that spiritual concerns cannot be disregarded, considering the holistic perspective to humanity as the building block of holistic nursing care. Overall, every patient is a unique human being whose spiritual needs are affected by his/her cultural beliefs and values.

The spiritual dimension of patients has progressively gained more relevance in healthcare in the last decades. However, the term “spiritual” is an open, fluid concept and, for health purposes, no definition of spirituality is universally accepted. Health professionals and researchers have the challenge to cover the entire spectrum of the spiritual level in their practice. This is particularly difficult because most healthcare courses do not prepare their graduates in this field. They also need to face acts of prejudice by their peers or their managers. Here, the authors aim to clarify some common grounds between secular and religious worlds in the realm of spirituality and healthcare. This is a conceptual manuscript based on the available scientific literature and on the authors’ experience. The text explores the secular and religious intersection involving spirituality and healthcare, together with the common ground shared by the two fields, and consequent clinical implications. Summarisations presented here can be a didactic beginning for practitioners or scholars involved in health or behavioural sciences. The authors think this construct can favour accepting the patient’s spiritual dimension importance by healthcare professionals, treatment institutes, and government policies.


 Abstract
 In India the belief in witches is a phenomenon that is linked to specific elements both of Hindu cults, whose devotional expressions and folkloric elements are rooted in the Vedic texts, and the belief systems of some indigenous communities. Indeed, although influenced by the expressions of the Hindu faith, these groups have retained specific characteristics, in which magical elements like the relationship with evil powers, from which the belief in witchcraft practices derives, are paramount. However, a study of witch-hunting episodes must also consider the social dimension in which they occur, as scholars working on this subject over the last decades did. Most witch hunts occur within closed social systems, based on patriarchy (or which have undergone patriarchalization processes in recent decades) and affected by Hinduization and tribalization. Finally, the analysis of beliefs in witchcraft helps to unveil the power relations that underlie these beliefs. On the one hand, this paper aims to reflect on the religious roots of the belief in witches, without neglecting the possible interpretations just mentioned above; on the other hand, it aims to present an initial assessment of the incidence of the phenomenon in 2020, at a particularly dramatic historical moment marked by the outbreak of the Covid 19 pandemic. The data presented are partial but indicative as they have been collected through daily monitoring of the main Indian newspapers in English and some national and local newspapers in Hindi.

BackgroundIn Ghana, over 270,000 people live with epilepsy, of which 70% do not receive treatment. Despite the high number of people with the condition, misconceptions exist about its causes and management in African regions. The study assessed the perceived causes and management of epilepsy among rural community dwellers in Ghana.MethodsA qualitative approach and phenomenological design were employed for the study. The population comprised community dwellers in Berekum, a rural town in the Bono Region of Ghana. A convenience sampling technique was used to sample the participants. An in-depth face-to-face interview with a semi-structured interview guide was used to collect participant data. Data were analyzed using inductive thematic analysis.ResultA total of 15 participants were interviewed in the study, after which saturation was reached. Seven of the participants were men, and eight were women. Two categories emerged as the causes of epilepsy: socio-cultural and superstitious causes and biomedical causes. The socio-cultural and superstitious causes include “a manifestation or an influence of an evil spirit,” “family curse or disease,” “punishment from ancestors or gods of the land,” “having several convulsions,” “exposure to foam from an epileptic,” and “bites from an epileptic during seizures”, while the biomedical causes are “brain damage,” “blood group,” and “genetic makeup”. Consulting with the spiritual realm, pouring water on the person or washing the person's face, and putting a spoon in the mouth were identified by the participants as ways to manage epilepsy.ConclusionThe causes of epilepsy are primarily linked to the supernatural, with the results indicating that rural community residents largely attribute epilepsy to “evil spirits”. This implies that the rural communities' knowledge about the causes of epilepsy is based on the social causation theory of disease and disability, which relates diseases to the supernatural. Management of the condition was mainly seen as spiritual.