Belief In Ancestors Research Articles

Dance for the dead: The role of top-down beliefs for social cohesion and anxiety management in naturally occurring collective rituals.

Collective rituals, particularly those characterized by synchrony and pain, have been shown to yield positive social and emotional outcomes. The question arises as to whether these findings extend to low-arousal, family-centered rituals and how spiritual beliefs factor into these communal practices. This study set out to examine the interplay between belief, ritual participation, and their effects on anxiety, social cohesion, and prosocial behavior during a low-arousal collective ritual in Mikasa, Japan. Drawing upon a sample of 183 festival participants, we measured belief in ancestors using a novel scale, identifying significant and consistent associations between these beliefs and measures of social cohesion across multiple targets. Moreover, active participation as a festival dancer displayed a positive relationship with feelings of social cohesion, particularly towards other festival attendees and at the national level. On measures of prosocial behavior, ancestral beliefs were positively associated with generosity shown within the festival setting, whereas observers were less generous towards community members than a non-attending control group. Anxiety outcomes displayed a negative relationship with ancestral beliefs and ritual observation but not participation as seen in previous research, suggesting a complex interplay between rituals, emotions, and individual states. These findings provide novel insights into the importance of belief systems and active participation in shaping social bonds and behaviors in the context of collective rituals.

Nilai-Nilai Indigenous Bali dalam Praktik Konseling Multikultural

Multicultural cultural values are a strong foundation to be believed and important in the development of the world of Guidance and Counseling, especially in multicultural counseling practices. The cultural diversity that exists in Indonesia is very appropriate when counselors are able to explore and implement cultural values in counseling practices. One of the cultural values that can be used is to combine the concept of Balinese cultural values based on the beliefs of ancestors since ancient times which are religious through stories and meanings implied from generation to generation in the use of Tridatu thread bracelets and provide a special feel, especially for Hindus. The research method used is a qualitative description method by collecting library data, reading and recording and processing research materials then presenting them and drawing conclusions from the data obtained regarding the use of the Tridatu Bracelet. The thread used for Tridatu is not an ordinary thread. Before being given to the people, the thread has certainly gone through a ritual process first so that it has a deep meaning and philosophy. Hindus believe that the Tridatu Bracelet has the power of God Hyang Almighty as the creator, maintainer, and smelter. Counselors as implementers of counseling must really have an awareness of the cultural diversity that exists. Then the counselor should have good competence in multicultural coverage, namely awareness, knowledge and skills.

A Socio-economic and Religious Analysis of the Adesiedeɛ (Burial Items) Rite in Akan Dɔteyie (Pre-burial Funeral)

The reality of death is attested by everyday experiences in all human societies. Whilst death is a universal phenomenon, the rites associated with dying, death and funeral differ from society to society. The Akan community of Ghana performs many rites from the time that one’s death is imminent till the final funeral rites are performed, and even afterward. One such rite is the presentation of Adesiedeɛ (burial items). Whilst there are many publications about Akan funeral rites, Adesiedeɛ has not received any significant scholarly attention. This study was, therefore, conducted to examine adesiedeɛ rite from an Akan socio-religious perspective. It is an empirical research that collected data through participant observations, field surveys and interviews. The paper argued that Akan funeral rituals associated with laying-in-state and burying of the corpse are deeply rooted in the Akan belief in ancestors and the desire of the living Akan to maintain a good relationship with the supernatural. The paper found a close correlation between the Akan socio-economic and religious worldview and the rite of presenting Adesiedeɛ. The research contributes to studies on Akan cultural and primal religion. Keywords: Adesiedeɛ, Akan, Ancestors, Dɔteyie, Funeral

Благопожелание чаю в современной калмыцкой лирике: фольклорный аспект

Introduction. The article examines the genre of tea well-wishes in contemporary Kalmyk lyric poetry through the prism of folklore tradition. The fact that the theme has been somewhat understudied from the latter perspective makes the work relevant enough. Goals. The article aims to investigate the folklore aspect in Kalmyk poets’ narratives addressing Kalmyk tea. Materials and methods. The paper analyzes related Kalmyk- and Russian-language poems by contemporary Kalmyk poets representing different generations. The study shall examine a number of folklore genres, such as tea well-wishes, proverbs, sayings, and three-part (ternary) poems. The main methods employed are historical-literary, historical-functional, comparative analysis ones, and that of descriptive poetics. Results. In modern Kalmyk lyric poetry, the mentioned genre is represented by a number of poems dealing with ethnic foods. These are texts in Kalmyk and Russian created by poets of different generations — elderly and young ones. In terms of genre, literary tea well-wishes — like the latter’s folklore analogues — largely tend to synthesize different patterns: these often resemble yöräls (well-wishes) and magtals (praises), sometimes — tea well-wishes proper (Kalm. цәәд тәвх йөрәл) and farewell well-wishes (Kalm. хаалhин йөрәл). Conclusions. Tea well-wishes authored by Kalmyk poets describe offerings to ancestors, deities, as well as treats to guests, which reveals the primacy and undeniable significance of tea in rituals, rites, and hospitality. In the folklore tradition, representative texts addressing Kalmyk tea have been created mainly by elderly and middle-aged poets fluent in mother tongue, familiar with oral folklore, customs, rituals, and beliefs of ancestors.

Благопожелание чаю в современной калмыцкой лирике: фольклорный аспект

Introduction. The article examines the genre of tea well-wishes in contemporary Kalmyk lyric poetry through the prism of folklore tradition. The fact that the theme has been somewhat understudied from the latter perspective makes the work relevant enough. Goals. The article aims to investigate the folklore aspect in Kalmyk poets’ narratives addressing Kalmyk tea. Materials and methods. The paper analyzes related Kalmyk- and Russian-language poems by contemporary Kalmyk poets representing different generations. The study shall examine a number of folklore genres, such as tea well-wishes, proverbs, sayings, and three-part (ternary) poems. The main methods employed are historical-literary, historical-functional, comparative analysis ones, and that of descriptive poetics. Results. In modern Kalmyk lyric poetry, the mentioned genre is represented by a number of poems dealing with ethnic foods. These are texts in Kalmyk and Russian created by poets of different generations — elderly and young ones. In terms of genre, literary tea well-wishes — like the latter’s folklore analogues — largely tend to synthesize different patterns: these often resemble yöräls (well-wishes) and magtals (praises), sometimes — tea well-wishes proper (Kalm. цәәд тәвх йөрәл) and farewell well-wishes (Kalm. хаалhин йөрәл). Conclusions. Tea well-wishes authored by Kalmyk poets describe offerings to ancestors, deities, as well as treats to guests, which reveals the primacy and undeniable significance of tea in rituals, rites, and hospitality. In the folklore tradition, representative texts addressing Kalmyk tea have been created mainly by elderly and middle-aged poets fluent in mother tongue, familiar with oral folklore, customs, rituals, and beliefs of ancestors.

Megalithic Culture In Kandangan Site Senduro Sub-District Lumajang District


 
 
 Megalithic culture is a global phenomenon in the history of human culture. The remains of megalithic culture are almost scattered in various regions in Indonesia, one of which is in Lumajang Regency. Lumajang Regency, almost all of its sub- districts have artifacts or findings in the form of artifacts and texts from prehistoric times to the present. Prehistoric relics are found in Lumajang, one of which is in Kandangan Village. The purpose of this study was to inventory the archaeological remains in Kandangan Village. The method used in this research is the historical method. The results of this study are an inventory of the number, distribution, typology, and the belief system adopted, namely the belief in ancestors, with the social, cultural, and economic life of the megalithic culture supporting community at Kandangan Site which has a conception of being interrelated with one another.
 Keywords: Culture, Kandangan Site, Megalithic.
 
 

Materials On Early Childhood Education In The Family Based On Local Wisdom (Belief In Ancestors)

As the first educational institution, the family has an important role in the educational process, and the preservation of local wisdom to the child as the next generation. This study aims to describe and analyze early childhood education materials in families based on local wisdom (belief in ancestors). This research was conducted on the Aboge community in Cikakak Village, Banyumas Regency. This research is a field research, using qualitative methods. Data are obtained through observation, interviews and documentation. The analysis is carried out by means of reduction, presentation and verification as well as drawing conclusions. The results of this study show the material taught by parents, which includes material on godliness, humanity, art, appearance, experience, trust and nobleness. These materials are taught by parents and elders (people who are aged in the region) either orally or in direct practice, besides that parents also involve children in various activities both religious and civilized.

RELIGIOUS DUALITY: PRE HINDU CULTURE EXISTENCE IN SELULUNG TRADITIONAL VILLAGE, KINTAMANI DISTRICT, BANGLI REGENCY

The hill of the Kintamani area with its misty natural conditions and cold nature makes it unique interms of religion and society, in contrast to the plains that are dominated by Hindu influence andclose to the aristocratic system. In the western part of Kintamani, there is Selulung Traditionalvillage which is still strong with a dualistic world view regarding its beliefs, socio-religions, andrituals. Belief in ancestors with the existence of Pura Kanginan-Kauhan, Palinggih Rong Kalih,Palinggih Dewa Hyang Kembar. A dualistic socio-religious system exists in the village eldercouncil called Ulu Apad which is divided into two, namely kiwa-tengen, sigar kanginan-sigarkauhan. Apart from that, there are also social rituals that are dualistic, such as the nyeheb rite, a riteasking for rain to the gods of the sky. This signifies a dualistic relationship between earth-heaven.

Nepal. How to preserve the beliefs of ancestors?

This article deals with traditional beliefs of the Limbu, a small Nepalese ethnic group, practically unexplored in Russian Asian and African studies. These beliefs composed a multi-level complex of shamanistic ideas and animistic views, deeply rooted in ancient times. They relied on the oral tradition embodied in the mundhum corpus of sacred texts. Myths run through the intense and eventful ritual life of Limbu. It included agricultural rites, life cycle rituals, and specific local mangenna and tongsing rituals. Traditionally Limbu did not build temples for rituals, arranging instead altars from natural materials. For the long period of time shamans have been the keepers of myths, transmitted the oral tradition of mundhum and performed various rituals. According to their functions, there were three types of shamans: fedangma, samba and yeba (bijuva). Since the beginning of the XX century the beliefs of Limbu have undergone a number of transformations mostly due to political and socio-cultural reasons. In this process no small share had Sanskritization - the spread of the Hindu religious tradition. The religious foundations and ritual practices have undergone significant changes under the influence of Hinduism. Shamans were replaced by Brahmin priests-pujaris. There appeared religious reformers and new teachings, combining traditional beliefs with Hindu ideas, oral texts received written fixation, Limbu started to be erect religious buildings as well.

The Behavior of Chinese Entrepreneurs in Controlling the International Market: A Study of Phenomenology in CV Unggul Putra Samudra Malang

Ethnic Chinese is one of the largest ethnic groups in Indonesia. Apart from being tenacious, the Chinese ethnic group is also known as being loyal to other groups. This study was conducted at CV Unggul Putra Samudra, which is a well-known and successful ethnic Chinese family business. Products manufactured by CV Putra Samudra include furniture tailored for buyers. The objectives of this study were: 1) to provide empirical knowledge about entrepreneurship within the ethnic Chinese; 2) to provide information that the business world and distributors involved in the marketing process could use to make CV Unggul Putra Samudra more systematic. This study used a phenomenological qualitative design. Data were collected through interviews, documentation, field notes and observations. Triangulation of data sources, theories and methodologies was applied to check the validity of the data. The results highlighted characteristics such as resilience, never giving up and upholding the belief in ancestors. The owner of CV Unggul Putra Samudra was trained and educated from an early age to become an entrepreneur and is resilient and never gives up. Those who respect and appreciate the beliefs of their ancestors will get blessings in life.
 Keywords: Entrepreneurial Behavior, Ethnic Entrepreneurship, Family Business

Angels and Angelology: The Ministering Spirits and Elect ‘sons of God’

Jesus Christ is central to Christianity as God and Saviour and He taught concerning the existence of angels, so as Orthodox Christians we ought to embrace the belief in angels. This article approaches the themes from a mainly Orthodox perspective and contends that angels are important, not only as part of a prescriptive Biblical world-view, but also as creatures serving God. Angelology or the study of angels such as this one, is part of systematic theology and is a key category of theology in Orthodoxy and Catholicism. It is metaphysical in that it studies being and all reality in the physical and spiritual realms. Angels as God’s agents, are considered from a biblical vantage point and the teachings of early Church Fathers who believed that God fashioned the angels long before He created the observable world. It is clear from Holy Scripture that angels protect people under the authority of the creator. Angels are non-corporeal despite manifesting at times in human form. They are messengers and ambassadors of the Most High. Their core function is to devote their existence to doing God’s will and they are assigned various missions on earth. They play a crucial role in reconciling fallen humanity with God as they praise Him and call on people to worship and adore Him. Angels are ordered in specific ranks in which diverse roles are played by them. As Orthodox adherents we believe they have been with us since the very creation and have helped to guide the Church as the ‘Bride of Christ’ who is its head. Angels will play an essential role when Christ returns at the Second Coming. People can be elevated above angels by responding to God’s saving work and may even get to judge angels. There are also fallen angels, headed by Lucifer, thus they are not infallible. Either way, angels form part of a significant component of divine revelation and should never be ignored. Angels should not be worshipped but rather venerated for their excellence as ministering spirits and servants of the Most High. According to Orthodoxy, human beings in the Christian faith need to make the Holy Bible, Holy Tradition and teachings of the early Church Fathers, their authority on all matters of spirituality and seek the support of the Paraclete. In African traditional cosmology (ATC) there is a shared spiritual belief in ancestors, which is also worth briefly touching on. A study such as this then serves to widen our understanding of God, and how He operates in His Creation.

Научно-популярный журнал «Хан Тэнгэр» как источник по изучению несказочной прозы ойратов Синьцзян-Уйгурского автономного района Китайской Народной Республики

The popular scientific journal “Khan Tenger” is an important and valuable source for the study of the folklore of the Oirats of the PRC. This periodical is devoted to the study of the culture and language of the Oirats living in the PRC (XUAR PRC, Inner Mongolia Autonomous Region) was published in the period from 1981 to 1993 by the Xinjiang People’s Publishing House (Šinǰiyang-giyin aradiyin keble-liyin xorō) in Urumqi city. The journal was published four times a year in the Oirat “clear script” and is a unique collection of the best examples of oral folk art of the Oirats of the XUAR of the PRC. The article examines some genres of non-fairytale prose of the Oirats of the XUAR of the PRC, recorded in the Khan Tenger journal. Non-fairytale prose is the richest heritage which contains the ancient beliefs of ancestors, moral norms and historical memory of the Oirats. A large number of cosmogonic myths about the creation of the world, the origin of the earth, sky, stars, sun, moon, as well as etiological myths about the origin and characteristics of animals, birds, insects, plants, and natural phenomena are published on the pages of the Khan Tenger journal. Legends and traditions reproduce the historical reality in the refraction of people’s mind through their vision and assessment. They have absorbed archaic elements that characterize the mythological consciousness and the ancient views of distant ancestors. The publication of texts of myths, legends and traditions will help to fill in the “white spots” in the genre system of the folklore of the Oirats, will help to study the spiritual culture of the Mongol-speaking peoples.

The Bible and Akan Traditional Religious Values: A Search For Dialogue

In their quest to bring Christianity to Africa in general, and Ghana in particular, the missionaries downplayed and discarded the African traditional religious values. This separated Ghanaians, including Akans from their traditional religious values for the biblical values of the Judeo-Christian scriptures; making them Christians who are cut off from their traditional religious values. After engaging in a dialogue with the biblical values and Akan traditional religious values on a common platform, it was identified that there are basic concepts of commonalities that exist between them, which include common belief in God, family systems, sacrifices, naming ceremonies, prayers, belief in ancestors, etc. and areas of differences which must be refined using the Bible which is seen as the hermeneutics of culture and tradition. This helps to curtail the hypocrisy of many Christians and churches who practise these traditional religious values and provide them with a searchlight to rediscover and modify the elements in their traditional and religious values. In addition, it helps to dispel illusion, remove suspicion and minimise conflict, and to enable the Akans, Ghanaians, or Africans while maintaining their traditional religious values adhere to the teachings of the Bible.

Cultural practices of the Zulu ethnic group on the body and their influence on body donation.

Cultural practices in the African continent have been thought to impact negatively on body donation. Thus, most African countries continue to rely on unclaimed bodies for dissection programs, or bequests from the white population. The latter situation is dominant in South African medical schools. Since South Africa is multi-cultural with nine main ethnic groups of the Black African population, it is important to seek the reasons behind lack of participation in body donation. This report represents a move in this direction with its qualitative study of the cultural practices of the Zulu ethnic group in the province of KwaZulu-Natal from the perspective of a variety of participants, with emphasis on their treatment of the human body after death. Four themes emerged from interviews: (1) Death is not the end; (2) Effect of belief in ancestors; (3) Significance of rituals and customs carried out on human tissue; and (4) Burial as the only method of body disposal. Each of these themes is discussed in relation to the likelihood of body donation being seen by Zulus as an acceptable practice. It is concluded that this is unlikely, on account of the need to preserve the linkage between the physical human body and the spirit of the deceased person, and the perceived ongoing relationship between the spirit of the dead and the living. In view of these conclusions, a number of options are canvassed about the manner in which anatomists in KwaZulu-Natal might obtain bodies for dissection. These possibilities have implications for anatomists working in comparable cultural contexts.

The ancestors, violence and democracy in Zimbabwe

Are the departed silent in their graves or do their voices influence the way we participate in politics? While in other places their voices could be less loud, it is not so in Zimbabwe. Using Terrence Ranger and Eric Hobsbawm’s theory regarding invention of traditions, this study explores the deployment of ancestral voices in Zimbabwean politics as a strategy to legitimise political power and social hierarchy. In Zimbabwe, each cycle of election is characterised by constant reminder concerning the voices of the departed, reminding the voters that their democratic exercise through elections must align with the wishes of the nation’s ancestors such as Nehanda, Kaguvi, Chamunika and Mwari – the national god. The study consists of three parts: the first part looks into the belief in ancestors, focusing on the ancestral hierarchical order; the second part explores how the spiritual world of the ancestors in terms of its hierarchy is reflected through the spatial arrangement at the village and household levels; and the last section looks into how Mugabe utilises the ideology concerning the ancestors to maintain political power.Intradisciplinary and/or interdisciplinary implications: Through use of explanatory theories in religious studies and theology, this study unpacks the complexity of theorising politics and democracy within contexts in which the spiritual (in this case, ancestors or gods) takes precedence. After dialoguing and critiquing the current and dominant theories regarding religion across the continent, the article finds Terrence Ranger and Eric Hobsbawm’s theory regarding invented traditions the most plausible perspective to explain the interaction of religious canopies and political configurations in Zimbabwe.

STRUKTUR LEGITIMASI DALAM MASYARAKAT INDONESIA (Studi Pengukuhan Kembali Kerajaan Gunung Sahilan Kabupaten Kampar Provinsi Riau)

Democratization in Indonesia provides an opportunity for the community to maintain and preserve the values, norms and beliefs of ancestors that are manifested in the cultural traditions and customs. Then to strengthen the tradition makes the existence of traditional institutions as a form of legitimacy and community identity. The existence of the Gunung Sahilan Kingdom that has experienced a leadership vacuum for a long time, raises questions, approximating what then makes Raja Gunung Sahilan re-established in the Gunung Sahilan Kingdom, traditional authority can be clearly seen from the royal structure that can be said to be not elite centric. The Kingdom of Mount Sahilan adopted a system of functional assignment within its government. The kingdom in the Kingdom of Gunung Sahilan as a symbol and symbol of the greatness of the institution. In the structure of the Kingdom of Gunung Sahilan Raja itself as the highest government that controls custom (government) and worship. Sahilan is "Tengku Yang Dipertuan Besar" and for the King of Worship "Tengku Yang Dipertuan Sati". Government affairs in the sense that the executive is controlled by an institution called the Khalifah Density which has four homecoming with Dt. The great Caliph Van Kampar left. The position of these caliphs in the Kingdom of Gunung Sahilan is as a Ministerial Assembly (Ministry) where the function is divided according to certain parts. The rise of the Kingdom of Gunung Sahilan has become a basis for legitimacy to preserve and preserve traditional values by re-integrating the density of adat throughout the Kampar Kiri. Later, by re-existing the Gunung Sahilan Kingdom is inseparable from the legitimacy structure that is already formed and takes root in authority traditional authority. The existence of this traditional institution is a reinforcement of the community structure within the framework of the democratization of the Republic of Indonesia, because in addition to its existence as a local identity that is maintained, it is also a special feature for democracy in Indonesia.

Опозиція Перун – Стрибог у художній візії Дари Корній.

The paper is based on the material of Dara Korniy’s four books «Reverse Sides», which confirms the author’s attention to the almost unknown, hidden, and it highlights the opposition of the pagan gods: Perun, the god of thunder and lightning, and Stryboh, the god of winds. Dara Korniy’s interpretation is compared with the pagan beliefs of ancestors to reveal the peculiarities of the author’s artistic thinking. It is found that the writer portrays the gods through the perception of other characters, and this gives her the opportunity to show them differently, often ambivalently, for example, Stryboh, who annihilated his lover when she left him. Dara Korniy emphasizes the inconsistency of actions, the ambivalence of actions in the image of the god of winds. The author depicts the Bird with several hypostases as an intermediary between the pagan gods; this bird performs the role of the mirror in the opposition Perun – Stryboh. The Bird helps each of the gods to manifest their essence: Perun embodies the light, kind side, Stryboh - dark, vindictive. The paper demonstrates that the artistic vision of Dara Korniy reflects the peculiarities of the individual and author’s perception of the pagan pantheon. According to the writer’s interpretation, the menacing ruler of the celestial elements, Stryboh, becomes virtuous due to the influence of love, but only for a certain time. By gaining new features, he shows up in the other world, though for a short spell. He manifests his dark nature soon and returns to the world of dark forces, killing his dearly beloved. The ambivalence of Stryboh’s image makes it possible to draw a conclusion on the instability of the boundaries of the good and evil, the transition possibility of the one into another. The writer is not inclined to oppose the characters, but she tries to find pieces of the unanimous whole in each of them, the dark and light, the good and evil simultaneously.

A Study on Indigenous Belief in Japanese Folk -From the Belief in Ancestors to the Belief in Departed Souls Innate -

A Study on Indigenous Belief in Japanese Folk -From the Belief in Ancestors to the Belief in Departed Souls Innate -

Ruang Permukiman Tradisional Jawa Berbasis Perlindungan

Abstract . Traditional Javanese people and society put a lot of philosophy and symbolism in their living practices and daily life. Although in many places this custom is facing great challenges, from historical changes to material developments, there are still people who try to preserve all the traditions inherited from their ancestors. The flexible attitude of the Javanese led to a tradition that emerged as a blend of basic culture and religion (syncretism), which is manifested in a variety of shapes and forms, one of which is the formation of space and the surrounding environment. This paper aims to illustrate as well as compare examples from Javanese spatial culture. There are several basic criteria, including the physical conditions, but the most common is how the spatial organization of a settlement is an attempt or strategy to ask for protection from a higher power, one of which is finding a way to show respect for the ancestors. The study’s findings show that although the macro-concept is usually the same, the material conditions, the history of a settlement’s formation, and local cultural-religious roots led to the specific forms and spatial patterns of specific settlements. Keywords . Traditional settlements, Javanese culture, protection space, ancestor beliefs

THE AFRICAN WORLDVIEW AS THE BASIS OF PRACTICE IN THE HELPING PROFESSIONS

This paper endeavours to point out some of the specific elements that constitute the African worldview that both educators and practitioners in the helping professions should be aware of when providing social casework/counselling services to African people. Social workers need to be sensitive to the African worldview when dealing with African clients, because this worldview informs the way in which Africans relate to phenomena, including challenges that life presents to African clients. In this paper the following aspects will be addressed: the meaning of the African worldview; the existence of thee African worldviews; the rationale for embracing the African worldview; the unity/common elements of the African worldview/culture; and the elements of the African worldview that caseworkers have to consider (beliefs and practices) such as belief in God, belief in ancestors, belief in witchcraft and traditional healing, polygamy, rites of passage.