Community Beliefs Research Articles

Ebola, informal settlements, and the role of place in infectious disease vulnerability: evidence from the 2014-16 outbreak in urban Sierra Leone.

Studies of vulnerability often focus on the differential susceptibility of marginalised groups to the effects of disaster. This paper considers how vulnerability is also associated with the characteristics of place, especially the social setting of the informal settlement. In this light, it assesses specifically how cultural, historical, and political economic forces resulted in increased vulnerability to Ebola virus disease (EVD) within informal settlements in Sierra Leone during the epidemic of 2014-16. Key informant and community member interviews and focus-group discussions in two communities revealed that increased vulnerability to EVD could, at least in part, be attributed to a set of place-based social factors pertaining to 'community beliefs and practices' (importance of family ties, funeral rites, traditional healing) and 'structural poverty and low socioeconomic status' (poor healthcare provision, mobility patterns, overcrowding). Together, these different factors demonstrate how multiple and intersecting vulnerabilities contribute to the spatial production of disease risk.

Attitudes towards receiving COVID-19 vaccine and its associated factors among Southwest Ethiopian adults, 2021.

Many countries around the world are still affected by the global pandemic of coronavirus disease. The vaccine is the most effective method of controlling Coronavirus Disease 2019 (COVID-19). However, attitudes toward vaccination are heavily affected by different factors besides vaccine availability. This study aimed to determine community attitudes toward the COVID-19 vaccine in Gurage Zone, Ethiopia. A community-based cross-sectional study was conducted from November 15th to December 15th, 2021. A simple random sampling technique was used to select 364 participants in the study area. An interview-administered structured questionnaire was used to collect the data; the data was entered into Epidata 3.1 version, and then exported to SPSS version 23 for further analysis. Descriptive statistics were used to determine the characteristics of study participants. Binary and multivariable logistic regression analyses with a p-value of less than 0.05 were used as a measure of significance. In this study, 44.7% of study participants had a favorable attitude toward the COVID-19 vaccine. Perceived potential vaccine harm [AOR: 1.85; 95% CI (1.15-2.96)], Having ever had a chronic disease [AOR: 3.22; 95% CI (2.02-5.14)], community belief on the effectiveness of the vaccine [AOR: 2.02; 95% CI (1.27-3.22)], and average monthly income 3001-5000 ETB [AOR: 0.54; 95% CI (0.30-0.97)], average monthly income 5001-10000 ETB [AOR: 0.48; 95% CI(0.27-0.86)] were statistically significantly towards COVID-19 vaccination. Overall, less than half of the participants had a favorable attitude toward the COVID-19 vaccine. Perceived potential vaccine harm, having ever had a chronic disease, community belief in the effectiveness of the vaccine, and average monthly income were determinant factors of the community's attitude toward COVID-19 vaccination. As a result, information conversation with the community's awareness of the COVID-19 vaccination in reducing vaccine-related suspicion.

Community perspectives on cardiovascular disease control in rural Ghana: A qualitative study.

Cardiovascular disease (CVD) prevalence is high in Ghana-but awareness, prevention, and treatment is sparse, particularly in rural regions. The nurse-led Community-based Health Planning and Services program offers general preventive and primary care in these areas, but overlooks CVD and its risk factors. We conducted in-depth interviews with 30 community members (CM) in rural Navrongo, Ghana to understand their knowledge and beliefs regarding the causes and treatment of CVD and the potential role of community nurses in rendering CVD care. We transcribed audio records, coded these data for content, and qualitatively analyzed these codes for key themes. CMs described CVD as an acute, aggressive disease rather than a chronic asymptomatic condition, believing that CVD patients often die suddenly. Yet CMs identified causal risk factors for CVD: not only tobacco smoking and poor diet, but also emotional burdens and stressors, which cause and exacerbate CVD symptoms. Many CMs expressed interest in counseling on these risk factors, particularly diet. However, they felt that nurses could provide comprehensive CVD care only if key barriers (such as medication access and training) are addressed. In the interim, many saw nurses' main CVD care role as referring to the hospital. CMs would like CVD behavioral education from community nurses at local clinics, but feel the local health system is now too fragile to offer other CVD interventions. CMs believe that a more comprehensive CVD care model would require accessible medication, along with training for nurses to screen for hypertension and other cardiovascular risk factors-in addition to counseling on CVD prevention. Such counseling should build upon existing community beliefs and concerns regarding CVD-including its behavioral and mental health causes-in addition to usual measures to prevent CVD mortality such as diet changes and physical exercise.

MATERIAL-ECONOMIC FACTORS OF THE KỲ YÊN FESTIVAL AT VĨNH BÌNH COMMUNAL TEMPLE, TIỀN GIANG, VIETNAM

The economic reform (Đổi mới) that began in 1986 and the current strong development of the market economy have left many marks on almost all aspects of social life in Vietnam, including community beliefs and public ritual space. Material-economic factors penetrate into public ritual spaces (such as a communal temple) and become one of the important driving forces for ritual spaces in some places. Moreover, material-economic values have become important resources to promote the development of rural public. This study of a festival held at the Vĩnh Bình Communal Temple (Tiền Giang province) describes the trend of materialeconomic factors in rural festivals and identifies a new phase of development and a new experience of a local communal temple festival. The material-economic factors are the intrinsic factors of the festival. If used properly, they can enhance the festival atmosphere, promote community cohesion, and enhance the atmosphere of the festival. This case study shows that material-economic factors can be appropriately used as the catalysts for improving the effectiveness of communal festivals and they play a significant role in helping to protect and develop communal institutions in Vietnam today.

PERUBAHAN SOSIAL NILAI BUDAYA ADAT NYAHANG UMAH 19 SAGALO BATIN MASYARAKAT DUSUN BARU KECAMATAN TABIR

The implementation of this research is directed to explain the social changes in the cultural values of the nyahang umah 19 sagalo inner culture of the people of Dusun Baru, Tabir District. As well as to find out the factors that cause social change in the customary cultural values of nyahang umah 19 sagalo inner community of Dusun Baru, Tabir District. Baru Hamlet, Tabir District, Merangin Regency was used as a research location because Inner Rantau Panjang is the largest inner heart in Tabir District and still maintains local wisdom in maintaining the preservation of community culture. Currently, the legitimacy of traditional institutions is still strong in maintaining traditional values, and they are obeyed and respected as part of the traditional political elite. This research was conducted from January to March 2021. The results of this research are changes in the social values of the adat nyahang umah 19 sagalo inner community of the Baru Hamlet, Tabir Adat District, which can be seen from the nyahang umah custom, which has become a form of community concern for neighbors in the face of disaster. A community belief that the occurrence of a disaster is due to an intentional or unintentional mistake made by the family, so that the community reprimands it through advice to be patient in dealing with the disaster that occurs, and not to repeat it in the future. Then the community or neighbors who know about the incident will carry out nyahang umah to remind homeowners to admit their mistake. In this activity all the neighbors came to see/visit the person who had the disaster, then proceeded to eat white porridge as a sign of wrongdoing from the home owner.

Cults, Conspiracies, and Fantasies of Knowledge

AbstractThere's a certain pleasure in fantasizing about possessing knowledge, especially possessing secret knowledge to which outsiders don't have access. Such fantasies are typically a source of innocent entertainment. However, under the right conditions, fantasies of knowledge can become epistemically dangerous, because they can generate illusions of genuine knowledge. I argue that this phenomenon helps to explain why some people join and eventually adopt the beliefs of epistemic communities who endorse seemingly bizarre, outlandish claims, such as extreme cults and online conspiracy theory groups. It can be difficult to grasp how members of such groups come to believe the theories they endorse. I argue that one route to such beliefs is via deep absorption in fantasies of knowledge, which can lead entire groups to become collectively detached from reality.

Plumbers, abolitionists, steeplejacks and window men: the graffiti community of the roof of All Saints Church, Wath Upon Dearne, South Yorkshire

ABSTRACT The leaded roofs of the nave and south aisle of All Saints Church, Wath Upon Dearne, South Yorkshire, are covered in graffiti dating from between the early-seventeenth and the twentieth centuries. The graffiti, along with other features such as plumbers’ plaques, was the subject of archaeological recording in 2013. This paper discusses the form of the graffiti, and what information it preserves about the spiritual, folk and community beliefs of those who made it. Its potential for understanding changes to the fabric of the church itself is also examined.

To determine the survival, prevalence and associated factors of exclusive breastfeeding practices in South India.

Exclusive breastfeeding (EBF) provides protection to the child from risk of obesity, overweight, type II diabetes and helps in enhancing brain development, learning capabilities and also reduces gastrointestinal infections. Breast problems, societal barriers, insufficient support, poor knowledge, mode of delivery and community beliefs are associated. To determine the survival and prevalence of exclusive breast-feeding practice and their associated factors. An ambispective community-based observational study was conducted. A sample of 441 mothers was estimated with a prevalence of EBF of 54.9% based on the National Family Health Survey 2015-16. The selected mothers with an infant less than one year of age and those with infants less than six months were interviewed retrospectively and prospectively and information on the duration of EBF, demography and factors associated were collected. The data were analysed using IBM SPSS, version 22. The Chi-square test and binary logistic regression were used to determine the associated factors for EBF. A P value of <0.05 was considered significant. EBF survival rate was good till three months and decreased drastically after five months. EBF practice in the present study was 69.4%. Birth order, maternal age, birth weight, paternal education and religion were significantly associated with EBF. Primary health care providers in the community should also consider the cultural factors and educate the mothers on the practice of EBF to reduce morbidity and mortality and promote better health for a healthy, strong, younger population.

From Grassroots to the UN — The Role of Faith in Climate Action

The role of faith-based organizations, as well as secular organizations engaging with faith actors, has gained significant momentum. Faith actors have been not only internalizing the spiritual connections to the environment, but also contributing to policy discussions at international conventions through the United Nations (UN) and other multilateral organizations. Climate change is one of the most pressing issues facing the world today, and it is an issue that requires a global response. While governments and policymakers have a crucial role to play, the issue of climate change is also the one that touches on the values and beliefs of individuals, communities, and faith groups. In this paper, we will explore the role that faith and religion can play in addressing climate change at the grassroots level and within the UN, using the Faith for Earth Initiative as a global example and the Green Anglicans movement in Southern Africa at the local level. Both local and global actions are necessary to achieve the aspirations of the people in fighting climate change, adapting to its impact, and bringing the voices of ethics and values to environmental policymaking as these actions are inseparable. At the local level, impacts of global decisions are felt but also implemented and in turn such practices can inform global decision-making. This paper demonstrates the lessons learnt, challenges, and opportunities for such local and global engagements.

A mixed methods study exploring requests for unproven COVID therapies such as ivermectin and healthcare distrust in the rural South

The COVID-19 pandemic has led to contentious discourse regarding unproven COVID-19 therapies (UCTs),(e.g. ivermectin). Despite recommendations against it, ivermectin remains, in some areas, highly demanded. The goal of this study is to understand patient and provider perspectives about UCTs (e.g., ivermectin) and how responses to requests for UCTs impact healthcare distrust. This mixed methods observational study was conducted in a rural healthcare system in the Southern United States. Adults (n = 26) with a history of COVID-19 or clinicians (n = 8) from the same system were interviewed using questionnaires assessing healthcare distrust and qualitatively interviewed exploring perceptions about UCTs. Patient themes were: 1) Importance of anecdotal stories for decision-making; 2) Use of haphazard approaches to ‘research’; 3) Strong distrust of government and healthcare organizations; 4) Inherent trust in local healthcare; 5) Decision-making as weighing pros/cons; and 6) Feeling a right to try medications. High survey medians indicated high distrust with differences of 8.5 points for those who requested/used ivermectin versus those who did not (p = 0.027). Clinician themes were: 1) Frustration when patients trust social media over clinicians; 2) Acceptance of community beliefs about UCTs; 3) Distrust originating outside of the healthcare system; 4) Feeling torn about prescribing UCTs to build trust; and 5) Variable educational strategies. When clinicians are perceived as aligned with government, this may void patients’ trust of clinicians. Clinicians should leverage trust in local healthcare and distance themselves from distrusted information sources. Ethical questions arise regarding appropriateness of acquiescing to patient requests for ivermectin for building trust.

Analysis Of Local Awareness And Revitalization Of Angkola's Mangupa Traditions

The purpose of this study was to determine the local wisdom of the mangupa tradition of the Angkola customary community. The research method used in this research is qualitative research. Next, collect data that will be inventoried, selected, grouped, analyzed, interpreted, and then concluded. This data collection was carried out by conducting structured interviews in a structured list of questions and structured observation. The data analysis technique was carried out by means of research data transcription, after the recorded data were transcribed into text, the research data was then translated into Indonesian. Then the data in this study are classified based on the need for analysis and research work steps. The results of this study found that the local wisdom of the mangupa tradition is seen as an interaction between deep-rooted traditional customs and the beliefs of the Angkola customary community on traditions that have lived from generation to generation. Religious values ​​that show respect for the Creator are respected for the audience showing politeness in language and humility which is embodied in the Angkola customary mangupa tradition. The aesthetic values ​​of humility and respect show the values ​​of local wisdom, politeness, and respect for traditional leaders and the traditional Angkola community.

Community Knowledge, Beliefs, and Actions Regarding the use of Antibiotics in Sibuntuon Village, Uluan Toba District

&lt;div&gt;&lt;table cellspacing="0" cellpadding="0" align="left"&gt;&lt;tbody&gt;&lt;tr&gt;&lt;td align="left" valign="top"&gt;&lt;p&gt;&lt;em&gt;Antibiotic use is relatively high in Indonesia, which will enhance the occurrence of resistance. Community understanding of receiving antibiotics is critical for treatment success and preventing resistance occurrences. The goal of this study was to describe the level of community understanding regarding the use of antibiotics in Sibuntuon Village, Uluan District, Toba Regency. This is a descriptive survey method, using 96 samples taken by the technique Simple Random Sampling in April-May 2021. The results showed that 24 respondents (25%) had good knowledge in the good category, 47 respondents (48.96%) in the fairly good category, 22 respondents (22.92%) in the bad category and 3 respondents (3.12%) in the bad category. Confidence of good respondents by 17 respondents (17.71%), in the quite good category 76 respondents (79.17%), while the category is not good by 3 respondents (3.12%) and 0 respondents (0%) in the category is not good. The actions of respondents who had a good level were 23 respondents (23.96%), in the quite good category there were 33 respondents (34.38%), while the unfavorable category was 37 respondents (38.54%), and the category was not good as many as 3 respondents (3.12%). The conclusion of this study is that the knowledge, attitude beliefs, and actions of using antibiotics in the community in Sibuntuon Village, Uluan District, Toba Regency are quite good. and there is an influence between the level of knowledge, attitudes, and actions towards antibiotic use with a significant value of 0,000. The findings of this study can inform that education regarding the use of antibiotics, both directly education and through various educational media, must continue to be carried out in the community.&lt;/em&gt;&lt;/p&gt;&lt;p&gt;&lt;em&gt; &lt;/em&gt;&lt;/p&gt;&lt;/td&gt;&lt;/tr&gt;&lt;/tbody&gt;&lt;/table&gt;&lt;/div&gt;&lt;strong&gt;&lt;em&gt;Keyword: Actions, Antibiotics, Attitudes, Knowledge&lt;/em&gt;&lt;/strong&gt;

Spirituality of lengger dance in papringan hamlet Banyumasan

Lengger dance, as one of the local wisdom of the Banyumas community, is considered by the wider community to have no Islamic values. However, the fact is that every art that grew from the people of the archipelago emerged for reasons of spirituality, getting closer to God and nature so that when Islam was present in the archipelago, Islamic values were very easily integrated into these arts. This research aims to examine more deeply and describe the value of spirituality in the Banyumas Lengger dance. The research method used in this study is qualitative with an ethnographic approach. The subject of this research is the Lengger Banyumasan art, and the paradigm used is spirituality and Islamic values in the process, movement, and accompaniment of the Banyumasan Lengger dance. Data regarding dance movements were obtained through the process of observing and interviewing the dancers. Furthermore, the research explored whether religious values were taken into consideration in creating the musical accompaniment for the Lengger dance performances. The results showed that the Banyumasan lengger dance contained spiritual values related to God, fellow human beings, and the environment. The spiritual values found in the lengger dance in Papringan Hamlet, Banyumas is the local community's belief in the existence of indhang, offerings offered to the indhang, movements that are considered erotic have spiritual value and gratitude to the power, and there are several taboos for lengger dancers

ONOMASTIC SPACE IN THE WORK OF RABGUZI “QISAS AL-ANBIYA” (BASED ON THE STORY “ADAM AND EVE”)

The article considers the onomastic space in the work of Rabguzi “Qisas al-Anbiya”, the ethnolinguistic nature of the onomastic names found in the story. When using onomastic names and determining the function of onomastic names in order to convey information in a story, the author's thought and the rights of the author in the story were taken into account.&#x0D; The system of names in the onomastic space of the Kazakh and Turkic peoples in their current form is a product of the centuries-old collective thought of the peoples and tribes that lived in each historical period, a common spiritual creation in the cultural sense. The onomastic names found in the relic of Rabguzi “Qisas al-Anbiya” determine the realities of everyday life, history, experience, economic culture and worldview, traditions and beliefs of the language community of that time. In this prose story, the language and history, cultural values, religious and personal views of the Turks are presented through the knowledge of the author.&#x0D; The story contains the names of sheikhs who preached Islam to the Muslim community, the names of the heroes of the work, caliphs, prophets, saints and companions, angels, their nicknames and derivative names. In linguistics, the relevance of studying the language of the story in the works of Rabguzi, especially its onomastics, is growing.&#x0D; The need to study the onomastics of the story “Adam and Eve” is determined by the preservation in the monument of archaisms lost in the language. As a result of studying the article, we drew attention to the wide scope of onyms in the story and to the fact that onomastic names are language symbols that are ready to express any concept related to a given environment. Therefore, it is very important for us to understand the essence of this work.

Indigenous Theosophy in Indonesia: Conception and Meaning of Mystical Philosophy in the Naqshabandiyyah Al Mrikiyah Text

&lt;p&gt;Tariqah Naqshabandiyyah in Indonesia comprises several sects, each having a different style and character; one of them is Naqshabandiyyah Al Mrikiyah. The Naqshabandiyyah Al Mrikiyah sect is a tariqah group with an indigenous Javanese style and a teaching character that accommodates the culture and beliefs of the local community. This paper aims to explore the three realities that have developed among the Naqshabandiyyah Al Mrikiyah sect in adapting Javanese culture within its teachings and the meaning contained in each ritual. It includes the reconstruction of theosophical concepts, the development of alternative theosophical teachings according to the locality, and the exploration of the hermeneutical meanings contained in their teachings. The data for the study were generated from the Naqshabandiyyah Al Mrikiyah teaching books by reading, recording, and grouping theosophical teachings according to their characteristics and through interviews with members of the congregation regarding the Javanese philosophy. This study reveals that Naqshabandiyyah Al Mrikiyah developed the concept of theosophy by giving it an innovative and inclusive meaning to local culture. The Naqshabandiyyah Al Mrikiyah sect also offers an epistemology of the contextual meaning from religious texts with productive hermeneutics. This article recommends a massive study of the existing tariqah orders in Indonesia with a locality perspective to determine the acceptance of Indonesian society towards those tariqah orders. This article contributes to the conception and meaning of tariqah that comes with the prevailing local wisdom style, such as religious rituals performed by many tariqah orders in Indonesia.&lt;/p&gt;

An Overview of Akhlak and Moral Concepts and Their Relevance to Moral Education in Malaysia

Moral Education (ME) in Malaysian context is closely related to “akhlak” and moral concept. The use of the terms “akhlak” and moral in achieving the goal of forming people with noble character through the subject of ME has been influenced by Islam as the official religion of Malaysia and the diversity of religious beliefs in the Malaysian community. Moral Education is a complex subject in Malaysia, not only because it is studied by non-Muslim students of various religious beliefs, but also because it may probably be taught by Muslim teachers. Based on a review of theories and previous researches, this paper will discuss the basic principles of "akhlak" and moral and their relationship with the formation of people with noble characters through the ME subject in Malaysia. This paper contributes to the possibility of aligning “akhlak” and moral concepts in order to achieve the goal of forming people with noble characters through the ME subject. Hence, this paper expands on existing literature to better understand the complexities underlying ME subject due to the diversity of religious beliefs among ME teachers and students.

570: CLINICIAN EXPERIENCES RELATED TO REQUESTS FOR IVERMECTIN AND HEALTHCARE DISTRUST IN THE RURAL SOUTH

Introduction: Ivermectin has been widely requested or prescribed as treatment for COVID-19 despite NIH and WHO recommendations against its use. Even so, clinicians commonly receive requests for unproven COVID-19 therapies (UCTs) and face substantial disruption to the therapeutic alliance when clinicians deny these requests from patients. Methods: This study was conducted from 2021-2022 in Moultrie, Georgia. Physicians or advanced practice clinicians who treated a COVID-19-positive patient in the health system were eligible. Purposive, convenience sampling was used to recruit clinicians to participate in a 30-minute qualitative interview exploring experiences and thoughts related to UCT requests, patient trust in the healthcare system, and personal impact of distrust and UCT requests. Thematic analysis was applied to transcripts. Results: Participants were 8 clinicians (7 physicians, 1 advanced practice nurse) from several fields (outpatient setting=2, inpatient or mixed setting=6): pulmonary/critical care (n=3), internal medicine/hospitalists (n=2), nephrology (n=1), and family medicine (n=2). Five themes emerged: 1) Clinicians do not understand why people trust social media and not their clinical expertise; such distrust is hurtful and frustrating; 2) Clinicians feel ambivalence about discussions about UCTs and are generally accepting of community beliefs; 3) Clinicians perceived that distrust in healthcare originates outside of the healthcare system yet patients exhibit trust within the local healthcare system; 4) Clinicians are torn about whether to use UCTs to build trust and rapport; 5) Counseling strategies are variable yet clinicians spend significant time focusing on education. Conclusions: Clinicians experience distress related to perceived patient distrust in their recommendations about COVID-19 vaccination and UCT requests. Some clinicians perceive that acquiescing to UCT requests may help repair therapeutic relationships with minimal harm. Clinician perspectives are aligned with themes from a related study of patient trust and UCT request from the same healthcare system. Taken together, these studies provide insight for clinicians looking to craft savvy and ethical messages that are responsive to patient needs while upholding professional standards in prescribing medications.

PEMERIKSAAN DAN PENYULUHAN KESEHATAN DI PANTAI AIR MANIS PADANG

Health is a dynamic balanced state influenced by genetic, environmental, and daily lifestyle factors such as eating, drinking, working, resting, to managing emotional life. Health check is an examination that focuses on primary and secondary prevention efforts, namely detecting various health factors as a whole that can cause certain diseases in the future. A number of public health problems stem from the healthy behavior of the community and the influence of the socio-cultural system that becomes the values and beliefs of the local community. The purpose of community service activities is to make people understand the importance of health checks. The method used is the lecture and discussion method. The counseling activity was carried out in the Padang Air Sweet Beach area in September 2022. The activity was attended by lecturers, lecturer staff, as well as students and the community who were in the Padang Air Sweet Beach working area. The results of the examination activities showed that the community knew what factors were influencing various kinds of diseases that were often experienced by the community, including diabetes mellitus, gout and cholesterol and the impact that these diseases would have. The conclusion of this activity is that the public can know about the importance of carrying out regular and periodic health checks so as to increase optimal health.

ISPAD Clinical Practice Consensus Guidelines 2022: Ramadan and other religious fasting by young people with diabetes.

ISPAD Clinical Practice Consensus Guidelines 2022: Ramadan and other religious fasting by young people with diabetes.

THE MEANING OF MANTRA IN THE RITUAL TEING HANG KOLANG IN A TRADITIONAL COMMUNITY CEREMONY IN TANGGE VILLAGE, LEMBOR DISTRICT, WEST MANGGARAI

Teing Hang Kolang is commonly known in West Manggarai regency as one of the traditional rites of ancestral heritage since its existence in this world, which is as old as the beliefs of the local community. Teing Hang Kolang means giving food or offerings to the spirits of the ancestors or ancestors as a form of offering and gratitude with the intention of, among other things, asking for blessings so that they are always protected. The interesting thing about the Teing Hang Kolang Ritual is that it uses spell language to carry out the teing hang kolang ceremony. In this connection, the researcher wants to explore the meaning of the mantra in the Teing Hang Kolang traditional ritual in the community of Tangge Village, Lembor District, West Manggarai Regency. The problems that will be explained in this research are: (1) how is the process of implementing the traditional ceremony in the Teing Hang Kolang ritual in Tangge sub-district, Lembor district, West Manggarai district. (2) What is the meaning of the mantra in the Teing Hang Kolang ritual in Tangge sub-district, Lembor district, West Manggarai district. The objectives of this study were (1) to describe the process of implementing traditional ceremonies in the Teing Hang Kolang ritual in Tangge sub-district, Lembor sub-district, West Manggarai district. (2) describe the meaning of Mantra in the teing hang kolang ritual in Tangge sub-district, Lembor district, West Manggarai district. The benefits of this research are (1) theoretical benefits are expected to be able to provide a knowledge of literature and the development of literary science and hopefully it will be useful for people who will research and seek about literature and analyze literature (2) practical benefits can be useful and provide encouragement to the Manggarai community to continue to assess, appreciate, defend, preserve, and cultivate cultural values ​​that can make the region's wealth and uniqueness. This type of research is a qualitative descriptive study. The data research technique was carried out by (1) observation techniques, (2) interview techniques, (3) documentation techniques. The research procedure is carried out based on the stages, namely (1) the preparation stage, (2) the implementation stage and (3) the reporting stage. The conclusion that can be drawn from this research is that the people of Tangge Village know: (a) The process of implementing the teing hang kolang ritual in Tangge Village, Lembor District, West Manggarai Regency, concludes that there are 5 important stages in the Teing Hang Kolang process, namely: 1) Preparing betel and areca nut ( cepa), 2) Giving customary drinking (teing tuak), 3) Pulling out the feathers of a white cock (kebut wulu manuk lalong bakok), 4) Slaughtering a white rooster (mbele manuk bakok), 5) Toto urat Manuk (showing the tendons of chicken milk ). (b) Among other things, the meaning of religion was a prayer axpressed in a prayer that served the Lord.the almighty through a ceremonial teing hng kolang for our prayers the proxies presented ti the Lord by the ancestral spirit w call upon during a teing hang kolang event. The cultural meaning of the path or direction in acting and thinking to meet tthe necesscities of life both temporal and spritual. Cultural diversity that makes it unique.