Migration and its Impact on Ritual Performance: The Shughnani Ismaili Diaspora of Montréal and the Ceremony of Chirāgh-i Rawshan

Religious symbols are primarily significant because they draw people into relationships. Drawing on actor-network theory the paper demonstrates that symbols are hybrids of beliefs, cognitive interpretations, ritual performances and relational networks. The significance of symbols is located in this middle ground, as they mediate between thought and action, as well as between interpretative meaning and relational practice. Aesthetic experiences and ritual performance are interwoven with cognitive meaning and representation to generate the impact of religious symbols. This understanding of symbols is illustrated through an ethnographic account of a Pagan ritual involving the deity Baphomet. One of the participants describes this ritual succinctly: ‘Baphomet is a recreation of the Witches’ sabbat, an invocation of archetypal Witchcraft. It's R-rated, it contains adult themes, nudity and sex references.’ Through ritual experiences, religious symbols change the way people feel about themselves, the world and the people around them.

Objective – The heritage of ginans of the Nizari Ismaili community comprises hymn-like poems in various Indic dialects that were transmitted orally. Despite originating in the Indian subcontinent, the ginans continue to be cherished by the community in the Western diaspora. As part of a study at the University of Saskatchewan, an online survey of the Ismaili community was conducted in 2020 to gather sentiments toward the ginans in the Western diaspora. This article presents the results of the survey to explore the future of the ginans from the perspective of the English-speaking Ismaili community members. Methods – An online survey was developed to solicit the needs of the global Ismaili community using convenience sampling. The survey attracted 515 participants from over 20 countries around the world. The English-speaking members of the Ismaili community between 18 to 44 years of age living in Western countries were designated as the target group for this study. The survey responses of the target group (n = 71) were then benchmarked against all other respondents categorized as the general group (n = 444). Results – Overall, 85% of the respondents of the survey were from the diaspora and 15% were from the countries of South Asia including India, Pakistan, and Bangladesh. The survey found that 97% of the target group respondents preferred English materials for learning and understanding the ginans compared to 91% in the general group. Having access to online ginan materials was expressed as a dire need by respondents in the two groups. The survey also revealed that over 90% of the respondents preferred to access private and external ginan websites rather than the official community institutional websites. In addition, the survey validated the unified expectations of the community to see ginans become an educational and scholarly priority of its institutions. Conclusion – Based on the survey results, it can be concluded that the respondents in the target group are educated citizens of English-speaking countries and regard the heritage of ginans to be an important part of their lives. They value the emotive and performative aspects of the tradition that help them express their devotion and solidarity to the Ismaili faith and community. They remain highly concerned about the future of the ginans and fear that the teachings of the ginans may be lost due to lack of attention and action by the community institutions. The development and dissemination of curriculum-based educational programs and resources for the ginans emerged as the most urgent and unmet expectation among the survey respondents. The article also identifies actions that the community institutions can take to ensure continued transmission and preservation of the ginans in the Western diaspora.

Ornamentation on Songko’ Pamiring, as headgear equipment in the Bugis tradition, develops according to the demands of the times. Functionally, Songko' Pamiring is still used as a customary tool but has undergone changes especially in the form of its ornamentation. This study aims to study the design of songkok as an applied visual product that focuses on the ornamental variety of songko' pamiring made by traditional craftsmen who live in Paccing Village, Bone Regency. The study was carried out using qualitative research methods, and interdisciplinary approaches. The results show that there have been changes of orientation in making songko' pamiring. The changes include (1) the form, type, and symbolic meaning of songko' pamiring ornamentation, (2) the weaving techniques using additional media, and (3) the ornamental motifs that have become increasingly simple. In general, these changes are due to changes in orientation in working to meet market demand.

Lindsay Jones developed the concept of “ritual-architectural event”, according to which the meaning of a sacred building depends upon the participant’s experience of it in the course of the rituals they perform. Starting from such approach, and taking the Islamic dome as my subject-matter, I examine the correlations that link architectural forms, ritual performance, and participants’ experience into a whole. I first survey a corpus of images related to domes in two types of manuscripts (poetry, and pilgrimage narratives), showing how these images suggest cosmological patterns. The second part unfolds these representations, proceeding from cosmology to ritual. The third and last part focuses on circumambulation as the ritual experience that best embodies the previously identified cosmological patterns. The connection between the three dimensions discussed here is ascertained by the fact that the combination of circle and square structures relates both to Islamic graphic representations and ritual practices. An aesthetic/spiritual experience is awakened both in the mind and in the bodily senses of the viewer/practitioner: When Muslims stand under a dome, in front of the mihrab, thus facing Mecca, and when they behold the dome under which they stand, the view of this circular space possibly translates into a kind of mental and spiritual circumambulation. The conclusion suggests that the meaning attached to sacred architecture places is triggered by a complex of interactions between patterns referred respectively to the mind, bodily actions, and cultural settings.

This study explores the experiences of relatives waiting. Often relatives wait for considerably long periods, especially in critical care areas, whilst their loved one, whose health status is unknown, receives care. To explore these experiences and to understand the symbolic meaning behind the participants' stories, a grounded theory approach was utilised which is firmly rooted in the sociological theory of symbolic interactionism. A qualitative approach was employed in order to yield a rich description of the human experience often not found in quantitative studies (Jamerson, Scheibmeir, Bott, Crighton, Hinton and Kuckelman, 1996, p. 468). Similarly, the use of feminist principles to guide this study has facilitated a greater understanding of such issues as gender roles, language, power and hierarchy. Using grounded theory methodology, audio-taped interviews were conducted with six female relatives who were recruited using theoretical sampling. Simultaneous recruitment, data collection, analysis and literature review took place, as advocated and outlined by Barney Glaser and Anselm Strauss (1967)...

<p><em>This study aims to: (1) To describe the Njengakno ritual tradition in Tunahan Village, Keling District, Jepara Regency (2) To find out the symbolic meaning contained in the Njengakno ritual tradition in Tunahan </em>Village<em>, Keling District, Jepara Regency (3) To describe the Buddhist values that contained in the ritual tradition of Njengakno in Tunahan Village, Keling District, Jepara Regency This research model uses a qualitative descriptive research method using a semiotic analysis approach. Data collection techniques in this study used participatory observation, in-depth interviews with elders, religious leaders and actors involved in the naming ceremony (Njengakno). The instrument of this research was the researcher himself with interview notes, photos and writing instruments. Data analysis used is continuous categorization and comparison. The validity of the data was obtained through triangulation of sources and methods. The results of this study indicate that (1) the symbolic meaning contained in the Njengakno ritual tradition in Tunahan Village, Keling District, Jepara Regency, is the meaning of each offering presented in the njegakno ceremony, the offerings are: a) Snacks market with the meaning of fortune, health , safety to always accompany, b) white porridge and brother porridge have the meaning marked as the birth of a child, c) Kupat lepet its symbolic meaning is the philosophy of always admitting mistakes (Lepat) While lepet covers mistakes that have been forgiven, d) Wedhang buthek (Coffee) and Wedhang clear (white water) Its symbolic meaning is a symbol of a brotherhood e) Bananas have a symbolic meaning giving the meaning that all those who guard (pamomong) protect and sustain life, f) Candles, Its symbolic meaning is as a light in a life, g) Incense, The symbolic meaning of humans can give a fragrance, conditioning and give good advice good, h) Kembang (flower) The symbolic meaning of the flower is that the baby's name and family remain fragrant, i) Dekem (ingkung) the symbolic meaning of a baby who is still clean and pure as an attitude of surrender and surrender to the power of God Almighty. (3) The Buddhist values contained in the Njengakno ritual </em>tradition<em> in Tunahan Village, Keling District, Jepara Regency explain that Buddhist values in the njengakno ceremony tradition can be interpreted as having a positive impact, on the other hand as a form of our devotion to our ancestors in accordance with Parrita Tirokuda sutta</em></p>

PurposeIn the current highly commercialized environment, youth materialism is believed to be elevating. Given the adverse effects of materialism on society in general and on young consumers in particular, the purpose of this research is to gain a better understanding of youth materialism in Egypt along with parental influence in the transmission of materialistic values and hence building up recommendations and programs for impeding this phenomenon.Design/methodology/approachThe empirical investigation was conducted through pursuing a mix of qualitative and quantitative research methods. A deeper understanding of the problem at hand was generated by the qualitative research through conducting in‐depth interviews with children, parents and educators; where the broader target was reached as well as a more comprehensive view was attained by quantitative research through self‐administered surveys for parents and children.FindingsThe results showed a positive correlation between parental materialism and child materialism. Concerning the relationships between family communication patterns, parental mediation practices and child materialism, the results indicated that indirect mediation was the strongest predictor for child materialism followed by restrictive mediation, while active mediation was not found as a significant predictor for child materialism.Research limitations/implicationsThe purpose of this research is tri‐divided and limited to the following goals: first, capturing cultural differences for the manifestation of materialism in the Egyptian context. Second, examining the extent to which parents contribute and influence the transmission of materialistic values among young consumers. Third, proposing parents as a potential countervailing power against excessive youth materialism.Practical implicationsThe results of the study show that necessary steps should be taken by designing programs that involve parents as a potential countervailing power against excessive youth materialism. The results also showed a positive relationship between parents and child materialism. Furthermore, the results from the qualitative research indicated that parents are not really aware of the adverse effects materialism can have on their children. Moreover, the results indicated that there is a positive correlation between socio‐oriented communication and restrictive mediation. At the same time and in line with the proposed conceptual model of the current research, restrictive mediation was found to be the second largest contributor to childhood materialism.Social implicationsIt is suggested that greater transparency about the consequences of materialism could work in favor of altering materialism (Abela). Hence, parents should be aware that excess youth materialism, as previously discussed in the literature, is associated with poor school performance, poor ethical behavior, shoplifting tendencies, unhealthy food consumption, and greater levels of life dissatisfaction.Originality/valueThe research is unique in that it sets the ground for research in the critical area of young consumers in an important emerging market; Egypt. In addition, the novel interdisciplinary approach also contributes to the international literature in terms of both conceptualization and findings.

The study explores the cultural transformation and occupational shifts among the Gujjar tribe in Rajouri District, Jammu and Kashmir. Historically pastoralists, the Gujjars have transitioned into new economic activities due to modernization, urbanization, and changing government policies. Educational advancements and emerging economic opportunities have led many within the tribe to diversify beyond livestock rearing into fields like agriculture, business, and public service. These shifts have redefined family structures, gender roles, and community dynamics, with women increasingly participating in the workforce. But, challenges such as cultural dislocation and loss of land rights persist. The study, based on qualitative research, highlights the complexities of adapting to modernity while preserving cultural identity, offering insights into how the Gujjars navigate the tension between tradition and modern change. The findings underscore the importance of sustainable development strategies that respect both cultural heritage and economic progress.

Implementation science and breast cancer control: A Breast Health Global Initiative (BHGI) perspective from the 2010 Global Summit

Cirebon oral literature, specifically tembung éntar, is an essential cultural resource that reflects societal values, particularly concerning gender roles. However, previous studies have not thoroughly examined how these expressions play out in ritual practices, highlighting a gap that this research seeks to fill. This study investigates the concept of gender found in tembung éntar and how it changes within the traditional ritual of Slametan Memitu. Employing a qualitative descriptive approach with semiotic analysis, 412 tembung éntar texts were analyzed. The data collection process involved documentation and analysis performed in four stages: gathering data, reducing it, presenting findings, and verifying the results. The findings showcase symbolic representations of gender roles in which tembung éntar indicates masculine and feminine qualities, including persistence, diligence, care, and obedience. The Slametan Memitu ritual transforms these symbolic meanings into cultural practices, illustrated by expressions such as “Asah, Asih, Asuh” and “Manek gunung temurub jurang,” which emphasize mutual support and resilience. This research offers a fresh perspective by connecting oral literature with ritual performance, stressing the cultural representation of gender roles. Upcoming studies could investigate similar transformations in different cultural settings.

Hayes, Ashley, B.S., Western Kentucky University, 2007. Master of Science, Fall Commencement, 2010. Major: Human Ecology Dress, Dialogue, and Gender in The Mary Tyler Moore Show from 1970-1977 Thesis directed by Jenna Tedrick Kuttruff, Professor Pages in thesis: 78 Words in abstract: 303 ABSTRACT The Mary Tyler Moore Show has been recognized as the first television program to feature a single career oriented female, the lead character Mary Richards. Many aspects of the show have been researched, including whether Mary Richards could be considered a true feminist role model. The show, which aired from 1970-1977, is important as it reflects both a change in television culture as well as a change in American culture. This purpose of this study is to examine how comments regarding Mary Richard’s dress depicted her gender role throughout the seven years the series aired. In addition, the study examines if gender roles on The Mary Tyler Moore Show reflected by changes in perceived gender roles in America at that time. A sample of 91 episodes, out of the 168 total episodes (54 percent of the total population), was used and data collection included questions on the type of comments made regarding Mary’s dress. Thirty-seven comments were recorded, the most frequent being made by Mary Richards herself. None of the comments made rejected traditional gender roles, although comments were less likely to support these roles in the later years of the show. An important example of Mary’s dress and gender role is when she first wore pants to the workplace in 1972. However, Mary wearing pants to work occurred years later than many women wearing pants in the corporate workplace in America. Based on this qualitative research, The Mary Tyler Moore Show was behind the changing cultural norms in society from 1970-1977. The biggest issues, as well as the biggest change in gender roles took place in the third and fourth season of the show (1972-1974). Mary’s gender role was identified as traditional at the beginning of the series but slowly evolved into less traditional, although it was never ahead of the curve.

Background : Reproductive health covers biological and socio-cultural aspects. In the local context of East Kalimantan, the traditional culture may affect the behavior including antenatal, delivery and postpartum care, either in positive or negative manner. Objective : To explore community perspectives related to reproductive health particularly maternal health and its cultural beliefs. Methode : A qualitative research using phenomenology approach employed focus group discussion (FGD) and in-depth interview. FGD was held separately for pregnant women and community informant. In-depth interview was carried out to midwives and traditional birth attendants. The data were analyzed using interactive analyzes model. Result : The study site was Tanjung Limau Village in East Kalimantan. Village community hold their traditional beliefs for pregnant women mainly food restriction such as salted fish, calamari, pine-apple or cempedak. Also they were not allowed to go out in the evening around "maghrib" time with certain superstitious reason. The aim of those beliefs was to avoid delivery complication, and to keep the baby as being healthy and save. Conclusion : Traditional birth attendance still played a big role in delivery process. Community in Tanjung Limau Village in East Kalimantan still applied traditional beliefs regarding maternal health, thus health providers must learn its symbolic meaning in regard to educate community and change their behavior using acceptable approach. Keywords : Traditional beliefs, pregnancy taboos, traditional birth attendance

Purpose: This study aims to explore the aesthetic and ethical dimensions embedded in the Maddoja Bine ritual, a traditional Bugis ceremony practiced in Soppeng, South Sulawesi, Indonesia. The research seeks to understand how the ritual functions as a medium for expressing collective identity, moral values, and the interconnection between humans, nature, and spirituality within the Bugis cultural framework. Method: Using a qualitative ethnographic approach, data were collected through observation, documentation, and semi-structured interviews with ritual practitioners and community elders in Gattareng Toa Village. The data were analyzed thematically, focusing on symbolic meanings, moral principles, and artistic expressions represented in the ritual performances. Findings: The Maddoja Bine ritual embodies aesthetic beauty through its performative elements—music, gestures, and symbolic offerings—while also transmitting deep ethical messages such as honesty (lempu’), mutual respect (sipakatau), and solidarity (sipakainge’). These values are reflected in communal participation, respect for ancestral heritage, and the balance between human and environmental harmony. The ritual acts as both cultural preservation and a living ethical system that shapes Bugis identity amid modernization. Significance: This research highlights the Maddoja Bine tradition as an integrated form of art, ethics, and spirituality that contributes to Indonesia’s cultural diversity. It emphasizes the need for safeguarding intangible heritage and reinterpreting traditional rituals as sources of ethical reflection and creative expression in contemporary society.

Ideology and the Archaeological Record in Africa: Interpreting Symbolism in Iron Smelting Technology

The Muna ethnic community comprises a variety of traditions with the pomoghono ritual amongst those still practiced to date. This ritual is related to the life cycle of each member of the community, including death. The purpose of this research is to analyze the performance and symbolic meaning of the pomoghono ritual in the Muna ethnic community by using the theory of semiotics proposed by C.S. Pierce. Data were collected from primary and secondary sources through (1) observation, (2) in-depth interviews, and (3) documentation. The collected data were analyzed using descriptive-qualitative and interpretive analysis. The results showed that the ritual performance in Muna community started with the following: (a) the installation of permanent gravestones in the ritualized grave; (b) watering, burning incense, and reciting prayers; (c) reciting the haroa turantana prayer at the family home of the corpse. It also showed that the ritual consists of a variety of symbolic meanings which are directly related to the human body as seen from the contents of the haroa turuntana offerings.