Ancestor Worship Research Articles

The Practice of Islamic Traditions among the Bugis in Bali

This study aims to explore the practice of the grave pilgrimage tradition in the Suwung Village, Denpasar, using qualitative methods. Interviews, observations, and document studies were conducted to gather data directly from the Bugis community during the grave pilgrimage. The results of the study show that the majority Hindu Balinese community can accept the Bugis migrants, who are Muslims, to express Islamic traditions in Bali. This expression of Islamic religious tradition is marked by the existence of ancient Islamic manuscripts in Muslim villages, one of which is the Bugis Suwung Village in Denpasar. Specifically, the traditions that are unique in this village are the tradition of Ngeruwah (praying for the spirits of ancestors before the arrival of the month of Ramadan), the tradition of Pagelicing Qur’an (parading the Qur’an), and the tradition of grave pilgrimage. However, the tradition of parading the Qur’an has not been practised since the 1970s. This was done because the tradition was feared to be cultised by the Muslim community in the region.

The Influence of Land Scarcity on Funeral Method Preferences in the Chinese Community

Chinese public cemeteries in Malaysia, also known as "Yishan," are dedicated burial sites specifically used by the Chinese community for the interment of their deceased loved ones. These cemeteries adhere to Chinese cultural and religious practices related to ancestor veneration and the afterlife. The cemetery land is mostly provided by the local government, and the local association is responsible for managing the cemetery. Since the Yishan located in the city are already nearing saturation, the government cannot afford to allocate land for new Yishan to the relevant guild members, making many Yishan difficult to find. Additionally, Chinese graves occupy more land than those of other races due to the burial practices. Consequently, the Chinese community faces a shortage of burial land, often having to resort to more expensive private cemeteries. This paper is based on a proposal by the Selangor senior exco member, Datuk Teng Chang Khim, to address the issue of land scarcity for Chinese burials. Teng expressed the Malaysia Funeral Association's intention to promote flower burial in Malaysia, a method that uses less land, to alleviate this problem. Therefore, this research aims to identify the funeral methods preferred by the Chinese community and determine their preferences for these methods. In this study, quantitative analysis was adopted to collect data. Central Malacca was chosen as the research location because it is one of the states in Malaysia with a large Chinese population and may face cemetery land scarcity. A total of 384 respondents were needed for this analysis. The results indicate a high preference for flower burial among the respondents. Other methods, such as sea burial and ice burial, also showed satisfactory preference levels. Thus, this research provides insight to the Malaysia Funeral Association that the Chinese community in Malacca is interested in and prefers alternative funeral methods, such as flower burial, which could help address the issue of land scarcity for cemeteries in the future.

유교 성리학에서 귀신을 理로 볼 수 있는가 -氣의 소멸과 불멸의 理를 통한 새로운 귀신론 모색-

This paper suggests a reexamination and a new understanding of the Gui-Shen(鬼神) theory within Confucian Neo-Confucianism. The text is based on the concept of the extinction of Qi and the immortal Li. Traditional Neo-Confucianism considers Gui-Shen(鬼 神) to be the persisting Qi after death, influenced decisively by Zhu-Xi. In other words, it is believed that responsive Qi continues for a while after human death. This article, after presenting several issues with the existing 'Gui-Shen theory,' proposes an alternative view that considers Gui-Shen as Li. It emphasizes the Chung-brothers(二程)' stance, which sees Gui-Shen as 'traces of harmony(造化之迹),' differing from Zhu-Xi. The Chung brothers never specifically identified Gui-Shen as Qi. Despite negative or vague reservations about Gui-Shen, the academic community readily accepted Zhu-Xi's Gui-Shen theory. However, regarding the dispersion of Qi, the Chung brothers asserted its disappearance, while Zhu Xi believed it could linger for some time after death, revealing a subtle difference in their positions. Nevertheless, both shared the idea that dispersed Qi ultimately ends in nothing with no further explanation. In this paper, 'traces of harmony' are considered as traces left by the dissipation of Qi, attempting a hermeneutic shift that when a human dies, Qi dissipates soon thereafter and remains as 'traces of life', immortalized as Li, representing a past that has passed. In modern terms, this Li can be seen as an information pattern left by a deceased person within the world. The 'Li as the past,' left behind by someone who has departed from this world through the traces of their life, always rides upon the 'Qi of the present moment.' Thus, those who remain can be seen as considering the deceased as if they are still living, projecting their presence forward. Additionally, the 'Li(理)'s Ghost theory attempts to provide a clue to 'overcoming the problem of extinction of existence', left unfinished by the Chung brothers and Zhu-Xi, through 'Li returning to Taiji(太極)'. This connects with <Taiji, which sums up all Li>, rather than Gui-Shen as a posthumous being. The author suggests that the religiosity of Confucianism is not found in ancestral rites for ancestors[Gui-Shen] who exist after death, but rather in the 'non-religious religion' discovered in <daily embodiment of Taiji(太極)/Heavenly principles(天理)>. This proposal aims to align with the core nature of Confucianism while prioritizing 'service to people' over 'service to Gui-Shen' and 'life in this world' over 'after death', reflecting an attempt to better capture Confucius's original intent.

Integrating Qur'anic Recitation in Local Traditions: A Study of the Kenduri Opat Pekara in Bahgie Bertona Village, Gayo-Aceh

This study aims to explore the application of Surah Al-Mu'awwidzatain within the kenduri opat pekara tradition in Bahagie Bertona Village, Aceh, to understand its ceremonial practices and spiritual significance. The research investigates how the Surah is integrated into local customs, highlighting its role in providing protection and blessings during community rituals. The study employs a qualitative descriptive methodology with a phenomenological approach, focusing on field research. Data were collected through direct observation, in-depth interviews with religious leaders and community members, and document analysis. Triangulation was used to enhance the validity and reliability of the findings. Results indicate that the kenduri opat pekara tradition involves specific preparations believed to appease ancestral spirits, coupled with the recitation of Surah Al-Mu'awwidzatain to invoke divine protection and blessings. The community exhibits diverse interpretations of the Surah's significance, reflecting a complex interplay between Islamic teachings and local cultural practices. The conclusion suggests that the tradition goes beyond the normative use of the Qur'an, integrating it into local customs to strengthen social cohesion and cultural heritage within the Gayo community.

The socio-spatial making and breaking of the rural commons in Hong Kong

ABSTRACT Protecting traditional common properties is essential for heritage conservation and fulfilling people’s multifaceted needs without relying solely on the market. This paper argues that the fate of commons is related to the values and dynamics of commoners in response to the long-term and broader socio-economic, political, and spatial development and planning practices at different geographical scales. Specifically, we examine the rural commons, the Tso (zu 祖) Tong (tang 堂) land (TTL), in the New Territories of Hong Kong. The New Territories accounts for over 80% of the city’s land. TTL has been in existence long before the development of the capitalist economy in the city. It was set aside in perpetuity by an ancestor to benefit all male descendants, sustain a clan’s ancestral worship, and provide a safety net for its members. Unanimous consent is required to sell TTL. Whether the rural commons thrive or perish would depend on the resilience of the commoners in resolving internal conflicts and articulating the relevance of their commons to the territories’ broader interests. Integrating the rural commons into territorial development and planning will provide spaces for “possible alternatives” to improve people’s livelihoods and identities as well as the cultural heritage of a place.

Tradisi Nasi Ambeng sebagai Adat Mendoakan Leluhur dan Menjalin Silaturahmi di Masyarakat Kecamatan Sooko Kabupaten Ponorogo Provinsi Jawa Timur

The ruwahan tradition is the tradition of sending prayers to the ancestors independently each family and also together using an Ambengan which is carried out in the mosque. Ambengan is food as a symbol to send prayers and ask God for the safety of the ancestral spirits of the Sooko Ponorogo hamlet community. The people of Sooko Ponorogo Hamlet usually send prayers for a pilgrimage to the grave after the 15th of the month of Syaban. The ruwahan tradition is carried out to send prayers and remind people of their deceased ancestors. This ruwahan tradition has existed for a long time, therefore people now only preserve or continue the tradition. Along with time, the implementation of the ruwahan tradition experienced dynamics by summarizing the tradition. This makes it easier for people to carry out the tradition, but on the other hand there is a cut in the tradition that will reduce the richness of the pre-existing culture.

Eastern Udmurt Sacred Places, Yesterday and Today

Abstract Most Udmurt living in the Bashkortostan Republic and in the Perm’ region of the Russian Federation are followers of a traditional ethnic religion. In their spiritual life, a huge place is occupied by sanctuaries and other places in which their ritual practices take place, such as the worship of deities, spirits and ancestors. We can identify different types of such places in this Udmurt regional group: the sanctuary dedicated to the cult of the clan protector deities, groves dedicated to the god Lud, places dedicated to personal and family cults, sacred places of agrarian sacrifices, territories where funerary and commemorative rituals take place, places dedicated to the propitiation of evil spirits. Depending on their social status, the sanctuaries are regional or general and can be related to a family, clan, village, or multiple villages. In this article, which relies on the authors’ ethnographic fieldwork and published sources, we analyse the present state of the sacred places. We show that the transformation of cultural patterns has led some types of sanctuary to cease functioning, while others have remained as relics and the places of agrarian sacrifices have undergone an active revitalisation.

Modern Enlightenment in China from the Chinese-Western Rites Controversy

The Sino-Western Rites Controversy was a controversy sparked by the missionaries during their missionary work in China. The focus of the controversy is whether Chinese customs such as ancestor worship, Confucius worship and heavenly worship are contrary to the principles of the Catholic belief, and whether a policy of tolerance should be adopted in view of the special circumstances of Chinese customs. They argued fiercely and defended for their own positions, but in the end they failed to find a way to reconcile, as a result, both sides refused to compromise. The rite controversy between China and western countries was a prelude to the fusion of Chinese and western culture. At that time, China was still able to debate with them as an equal party and made corresponding moves to prohibit missionary work. After the Opium War, China lost the conditions for exercising its free will, and was simply carried along by the world trends. On the surface, the ritual controversy was a clash of religions and customs between two different civilizations, and impacts was limited to missionaries and Chinese believers, but it actually reflected deeper cultural issues. Chinese culture is a complete system independent of other cultures, with its own logic of operation, and when it meets with western culture, Chinese culture still maintains its traditional patterns, with a very distinctive cultural characteristic. Hidden behind the rites controversy is a broader conflict of cultural modes of thinking, and it is these irreconcilable factors that led to the obstruction of Chinese enlightenment. Therefore, this article will study the deeper structure of Chinese and Western way of thinking from the face of this rites controversy, and the inspiration brought by the collision of the two cultures, by which China's future path of enlightenment may be get inspired.

Arun Kolatkar’s “The Bus”: A Skeptic Journey Toward Spiritual Nothingness

One of the leading literary voices of his generation Arun Kolatkar in his surrealistic poem The Bus, the opening poem of his magnum opus poetry collection Jejuri depicts a sojourn strenuous journey towards Jejuri a holy site renowned for the pervading Deity Khandoba the incarnation of Lord Shiva. The poem displays the oscillation between modernity and tradition the rational poet-persona of scientific sensibility scorns the religious practices as nothingness whereas the dogmatic old man finds solace in spiritual devotion and rituals following ancestral rites. The poet speakers split consciousness leads him to skepticism and quest for absolute truth.

The Continuation of Incense Worship: Exploring the Rituals of Ancestral Belief in the Incense Worship Culture from the Perspective of Chinese Transmission

Incense worship refers to the incense or candlelight used for worshipping ancestors or deities, which is an indispensable part of traditional Chinese culture. With the succession of generations and the evolution of culture, the term incense worship has gradually developed more connotations, among which the evolution based on clan implications is particularly characterized by localization. This paper will deeply explore the connotations of incense worship from the perspective of Chinese transmission, tracing its evolution in the context of ancestor worship and the localization of clan traditions. At the same time, from the perspective of communication studies, it analyzes its metaphor as a form of communication, glimpsing the rituals of ancestral belief in the incense worship culture through exploration of media, ceremonies, and space, and discussing its modern continuation and changes.

Conservation of Sacred Groves of Rajasthan through Folkloric Beliefs

Sacred groves or sacred woods are groves of trees, related to traditional, religious & cultural beliefs & these areas are dedicated to local deities & ancestor spirits. They can be found as a section of a forest. They are excellent illustrations of in-situ conservation. These groves, which are around the nation in villages & cities, plains, and mountain areas, represent a priceless genetic diversity that helps to preserve our environment in many ways. Many extinct species that could have perished otherwise have been saved because of these virgin forest regions. Besides protecting biological diversity, the entire ecosystem aids in water & soil conservation. In the case of Rajasthan, sacred woods can be considered as one of the preservers of priceless ancient religious practices & traditional beliefs. Therefore, sacred forests offer humanity certain crucial ecological functions. In recent times, drastic changes around the globe have also impacted both religious practices and biological integrity. The destruction of the historic heritage has several causes, some of which need to be investigated, including changes in social beliefs, modernity, and the eroding of cultural practices. It becomes important to spread awareness of the management and conservation of various ecosystem services as well as to suggest management and conservation as an alternative strategy for the sustainability of forestry around human settlements.

The Intricate Tapestry of Toraja Spirituality: An Exploration of Animism, Ancestor Veneration, and Symbolic Rituals

This study aims to explore the complex spiritual belief system and ritual practices of the Toraja people through a qualitative research design. Aligned with the study's objective of unraveling the multifaceted layers of ritual and understanding the connections between tradition and modernity, an ethnographic approach is employed. Researchers immerse themselves in the Toraja community to gain a deep understanding of cultural practices, beliefs, and values. This immersive experience involves participant observation and engagement with community members. In-depth interviews with key informants, such as elders or individuals knowledgeable about the ma’nene’ or corpse preservation tradition, provide insights into cultural nuances, symbolism, and changes over time. Audio-visual documentation, including recording rituals, interviews, and cultural events, enriches the study's depth and authenticity. Thematic analysis identifies and analyzes themes related to the ma’nene’ tradition, such as cultural preservation and the role of ritual in shaping collective identity. The discourse surrounding the ma’nene’ tradition reflects a complex spiritual belief system and ritual practices of the Toraja people, blending elements of animism, ancestor veneration, and a deep connection to the natural landscape. Specific items in offerings and their ritualistic consumption highlight the importance of symbolic actions in religious ceremonies. These findings extend beyond academic curiosity, impacting cultural appreciation, academic research, interfaith relations, and cultural heritage preservation positively. Through this comprehensive exploration, the study contributes to a deeper understanding and appreciation of Toraja spirituality and culture.

The Role of Confucian Officials in the Ritual Transformations of the Jurchen Jin State during the Reign of Xi-zong

During the reign of Xi-zong (1135–1149), the third ruler of Jin, the socio-political structure of the young Jurchen State as well as their customs and beliefs underwent many changes. The adoption of new political and religious components transformed the foundations of Jurchen ethno-cultural identification. At that time, Chinese court etiquette and new Confucian rituals were introduced to Jurchen culture. All these new Confucian rules were a form of new relationships and patterns of behaviour and actions. These innovations were needed to form and strengthen imperial power in Jin. This was the reason why the Jurchen autochthonous culture was adapted to the norms of other ethnic cultures. The reign of Xi-zong, for example, is marked by the formation of state cults of ancestor worship and worship of Confucius. A special role in those innovations and changes was played by non-Jurchen advisers, they were the transmitters of Confucian ideas. Non-Jurchen officials have served in Jin since the formation of the Jurchen State, when the Jurchens took over the territories of the Liao State and the Celestial Empire. By the time of, and during Xi-zong`s reign, non-Jurchen officials did a lot for building a new ceremonial system, to strengthen the imperial power, which is why in the last years of Xi-zong's reign, there was the struggle of the Jurchen nobility against the activities of Confucian officials and the new Chinese ceremonial system they built.

‘Refuse Dump, Hurry Up!’: A Cognitive Onomastic and Cultural Metaphor Perspective of Nzema Death-Prevention Names

African personal names have communicative contents that reflect the experiences and expectations of the name-giver as well as the bearer. Death-prevention names, for instance, provide some assurance and security that are vital for a child’s survival, given the implicit assumption that certain spiritual forces are at work. The bestowal of despicable and ‘ugly’ names on children whose preceding siblings died shortly after birth is also a common practice among the Nzema, aiming at preventing succeeding children from death. This study examines cultural conceptions and metaphorical correlations in Nzema death-prevention names. Using 42 death-prevention names obtained through interviews, the study discusses the implications of the names and their metaphoric connections with the objects used to identify this category of people. The study reveals that features of entities such as ɛkpɔtɛ ‘vulture’, nrɛzenra ‘housefly’, kɛndɛne ‘basket’, and fovolɛ ‘refuse dump’ are attributed to these children to make them seem ‘unpleasant’ to the ancestral spirits who are believed to have been snatching them after birth. Other ‘long-lasting’ entities like nyevile ‘sea’, bolɛ ‘rock’, and kpɔma ‘walking stick’ are used metaphorically to refer to a child with the belief that they would survive right from birth and live long on the earth.

Traditional Dramaturgy of the Si Muntu Performance as a Means of Character Education

Objective: This research aims to conduct a deeper analysis of the potential embedded in the Si Muntu Tradition within the context of character education. Theoretical Framework: This study explores character education. It examines how character education and dramaturgy can provide a moral and ethical foundation for character education practices. Method: Through an ethnographic approach, the study focuses on traditional dramaturgy manifested in the Si Muntu parade tradition spread across West Sumatra Province regions. This analysis explores multiple forms of local wisdom, and the embedded values within the practice are identified. Result and Conclusion: The findings of this research reveal that the traditional dramaturgy, a part of the Si Muntu cultural tradition, holds the potential to be integrated into character education. It can serve as an effective tool to develop positive values within individuals. Implications: It is an effort to offer solutions to moral and ethical issues that can be implemented in schools. The presence of local importance, such as cooperation, reverence for ancestors, creativity, and empathy, is reflected in this dramaturgy Novelty: This study contributes to the existing literature on character education by applying the relationship between traditional practices and the presence of dramaturgy in the Si Muntu tradition within the context of education in Indonesia.

GHQ 일본 점령하 야스쿠니신사의 변화

This study aims to examine rituals performed in relation to peaceful commemoration, with a focus on Yasukuni Shrine’s pursuit of pacifism centered on the appeasement of the spirits during the occupation by the General Headquarters (GHQ). The GHQ issued the Shinto Directive and the Religious Corporations Ordinance immediately after the occupation of Japan. This meant Yasukuni Shrine was no longer supported by the state and was reduced to a mere religious corporation, necessitating self-reliant measures. Departing from its militaristic image, Yasukuni Shrine chose to advocate for peaceful commemoration. Considering its economic position under GHQ’s occupation policy, the shrine needed to transform itself into a universally acceptable pacifist shrine in order to attract bereaved families and the general public as worshippers. The peaceful memorial rituals include the Eitai Kagura Festival, which allowed bereaved families to apply to conduct an individualized memorial ritual for fallen soldiers at Yasukuni Shrine, departing from the collective nature of previous deity-centric ceremonies during wartime. In addition, various other festive occasions (“matsuri”) were held for the first time, including the Mitama Matsuri, which is an ancestor worship memorial festival. Yasukuni Shrine’s pursuit of a public-oriented and peaceful approach to commemoration was essentially initiated as a result of pressure or coercion from the GHQ. However, the various new rituals (“matsuri”) initiated at the shrine during the GHQ’s occupation can be seen as part of its efforts to transform itself.

Rongshui Lusheng: Knowledge Management for Learning Arts and Culture

The objectives of this research are to study (i) the development of the Lusheng and its relationship with Rongshui culture and (ii) the knowledge management for learning arts and culture in southern China. This research used qualitative research methods by studying documents and collecting field data through surveys, interviews, observations, group discussions, and workshops. The data was collected from a group of 18 people. The analysis was based on the objectives, and the results were presented in a descriptive-analytical manner. The research results indicated that: (i) Lusheng is an ancient musical instrument in the bamboo family that has spread throughout Asia, This instrument has evolved differently in difference regions. This musical instrument is closely related to the way of life of people in southern China. People use it as a show for entertainment during important festivals. They believe that the worship of ancestors and gods can protect one’s life. Lusheng culture has artistic value and should be studied to be photographed for future generations. (ii) The knowledge of Rongshui Lusheng, a wind instrument made from bamboo, is a valuable musical and dance cultural heritage and deserves to be carefully studied through systematic inheritance. It was found that it is a teaching activity in educational institutions starting in primary school. Secondary and higher education learning in this study has two characteristics: Learning to produce Lusheng and practicing playing Lusheng, which must create a melody. The rhythm goes along with the related dance. In summary, this study can be used as a guideline for the conservation and inheritance of cultural heritage as well as a guideline for teaching and learning for the transmission of artistic and cultural heritage.

An exploratory study on becoming a traditional spiritual healer among Baganda in Central Uganda.

Traditional medicinal knowledge and healing practices of indigenous spiritual healers play important roles in health care, and contribute towards achieving Universal Health Care. Traditional spiritual healers (TSHs) are grouped into three categories. One category of Baganda TSHs, Balubaale, engage ancestral spirits during health management. Balubaale are socially significant but not legally accepted. Their initiation and training practices have not been documented in Uganda. The study purpose was to understand and establish the training of traditional spiritual healers. Twelve (10M, 2F); practicing TSHs in Central Uganda were purposively selected and recruited between 15th July 2019 and 29th April 2020, and were prospectively interacted with for 24 months. Transcribed data was coded and thematically analyzed using ATLAS ti. 22 computer software and presented based on an inductive approach. Findings show key areas of TSHs training include connecting with ancestral spirits and the spiritual powers of non-materials and materials such as living and non-living things through rituals. Spiritual healers train in diagnosis and health management based on ancestral spirits and they finally pass out in a communal ceremony witnessed by family and community members. We conclude that TSHs undergo training and are supervised and supported by experienced spiritualists, family and the community. We recommend similar studies among other ethnic groups to contextualize the process of becoming a TSH, compare and harmonize findings to facilitate inter-medical systems communication and policy considerations.

The Exploration of Lingyang Ceremony in Contemporary Gansu, China

This article delves into the "Lingyang" ceremony, a revered ancestral veneration ritual within Gansu's funeral culture in Northwest China. "Ling" meaning "receive" and "Yang" referring to "sheep," encapsulates the ritual's essence of using animals to bridge the spiritual and material worlds. The paper detailed the Lingyang ceremony's complicated practices, particularly in Jingyuan and Jingtai counties, highlighting its profound anthropological significance. The paper draws comparisons between the Lingyang ceremony in Gansu and the animal sacrifice rituals of Haitian Voodoo, highlighting the similarities in their use of animals as conduits between the material and spiritual worlds. Furthermore, the study explores the "Lingyang" ceremony's historical evolution against the backdrop of societal changes and examines its relevance in the modern context of globalization and modernization. This exploration not only deepens the understanding of Gansu's funeral rites but also engages in the broader conversation on the resilience of traditional customs in contemporary society. Through a detailed comparative analysis, the article offers insights into how such rituals adapt while retaining their core identity, reflecting the dynamic interplay between tradition and change.

Festival and Visual Art in Ancient China: A Historical Review

Festival visual art in ancient China, before 1912 (the end year of the last feudal dynasty), conveys rich culture connotations and aethetics attitude of the ancients. However, few historical reviews on this theme are conducted currently. Based on the qualitative analysis from extensive literature, this paper provides a through understanding of it from three parts. The first part analyzes the origins of the festival art, which is summarized as natural rhythm, religion and myth, and ancestor worship. The second part discusses appropriate viewing times for festival art, in which artworks of twelve-a-set and festival patches in the late feudal dynasty are focused. In the third part, visual arts of four festivals including the New Year, the Lantern Festival, the Dragon Boat Festival, and the Qixi Festival are selected as representatives to catch a glimpse of the general characteristics of Chinese festival visual art. Overall, this paper provides a systematic understanding and a new perspective of festival visual art in ancient China for further research.