Holy Water Research Articles

The holy waters of En Four: Rituals, prayers, magic and mysticism

Travellers on the N4 highway just east of Pretoria can see evidence of a sacred spring next to the road with pilgrims moving around the landscape and collecting water. This research explored this place – called ‘En Four’ by some – and described visits and conversations had at the site in 2024. The first part of the research narrated the encounters and recorded the local and anecdotal knowledge shared by pilgrims and visitors. The research then analysed the religious significance of the water-based rituals using Rodney Stark’s religion-sociological theory of religion: it identified evidence of magic, prayer, ritual and mysticism. Finally, a number of findings considered the use, value and care of water at this religious site: En Four offers various religious experiences, contributes to mental and physical health and may enhance social cohesion and understanding.Contribution: This research recorded an important, but still undocumented, religious site, as well as the activities and rituals enacted at this place. It interpreted the African water-rituals uniquely from a religion-sociological perspective, also indicating its significance for both individuals and society. This contributed to an interreligious dialogue on, and reappreciation of water as being holy and transformative.

Indian Mythology and Ecocriticism

According to Indian philosophy, human body is said to be formed of five elements – Panchtattva, namely earth (prithvi), water (apas), fire (agni), air (vayu) and aether (akasha). From the birth of an individual till his death, the Indian way of life is closely connected to nature. From home hearths to the funeral pyres, wood and fire are predominantly present. A newborn is consecrated with the holy waters of Ganges and the ashes of the dead are immersed in the same holy water. Indians have long had an intense connection with nature. This connection is clearly reflected in the Indian mythology. The two major Indian epics, Ramayana and Mahabharata, present nature in its various manifestations presenting it sometimes as a saviour, sometimes a protector and many times as a pioneer. The connection between Indian mythology and nature becomes conspicuous when we come across characters like Bhumija Sita, Suryaputra Karna, Vayuputra Hanumana and Shakuntala (the nature’s child) who is born and brought up in the lap of nature and whose beauty and innocence are as pure as nature itself. These writings and characters have deeply impacted the Indian psyche through ages. This paper will study such connection between Indian mythology and environment in detail and analyse how Indian mythology has contributed in preserving the nature keeping in mind the concept of eco-criticism.

Ethnomathematics Exploration on Calculation of Holy and Purifying Water Tubs at Raudlatul Ulum Islamic Boarding School

Ethnomathematics Exploration on Calculation of Holy and Purifying Water Tubs at Raudlatul Ulum Islamic Boarding School

“Holy Water”: The Ritual Praxis of Aladura Churches and Its Economic Implications in South West, Nigeria

Water is a vital natural resource for every living organism. Water is used for various anthropogenic purposes as drinking, washing, and cooking. In African and non-African religions, water is important for religious practices such as baptism, ablution, cleansing, healing, and worship of gods, to mention but a few. Aladura Churches in Nigeria also use water as one of the natural resources, to facilitate the completion of their rituals. Previous academic works show that the use of water in Aladura Churches is laden with symbolic use and these previous works are noticeable on the spiritual dimensions but neglect its economic implications. This study also argues that water is not only anthropogenic but has elements of sacralization in the ritual and idiosyncrasies of Aladura Churches. The data were gathered through ethnographical methods, interviews, and observation.

The Timbung War Tradition in Maintaining Sustainable Social Values ​​in the Sasak Community in Pejanggik Village

Pejanggik people carry out of Timbung War using glutinous rice mixed with coconut milk. This tradition contains quite strong social value of Pejanggik societies. This research aims to find out how the process of Timbung War and whar are sosial values contained in this tradition. The data collection techniques through observation, interview and documentation. The result of this research indicate that the Timbung War is one of traditions passed down by our ancestors which was carried out by generation to generation. The aim of Timbung War for rejecting bala’ and hoping for the blessing from God. The preparation of Timbung War begins with preparatory stage, consist of deliberation and consensus, preparing the equipment to be used. After that implementation stage, consist of taking of holy water, reciting zikir and barzanji, and asking permission to open the ceremony of Timbung War. Then, Clossing stage, consist of facial washing and forehead marking and then Timbung War.

Knowledge, attitude and practice towards water, sanitation and hygiene (WASH) among holy water users in Amhara regional state Orthodox churches, Ethiopia, 2024: institutional based cross-sectional study

ABSTRACT Sanitation is the quality of living that is expressed in a clean home, a clean firm, a clean business, and a clean community to prevent disease and promote health. Poor water, sanitation, and hygiene (WASH) negatively impacts health, development, economic and social growth, and significantly hinders poverty alleviation. This study aimed to assess the knowledge, attitude, and practices regarding water, sanitation, and hygiene among holy water users in Amhara regional state Orthodox churches, Ethiopia, in 2024. An institutional-based cross-sectional study was conducted in April 2023 in five randomly selected Orthodox Tewahido churches in the Amhara region. The study employed an interviewer-administered structured questionnaire to gather data from 423 study participants. The response rate was 91% and 219 (57% of the respondents) were female. Good knowledge, positive attitudes, and good practice on WASH was found in 39.2, 42.5, and 47.2%, respectively. In conclusion, Ethiopian Amhara Orthodox Tewahido churches, holy water users frequently lacked information, had an unfavorable attitude, and practiced poor WASH. This demands for immediate effort to raise knowledge about health education and hygiene in order to impact holy water user's attitudes toward personal and communal cleanliness and sanitation.

Suicidal behavior and associated factors among holy water users at Northwest, Ethiopia, 2023: an institution based cross-sectional study.

Suicide is a serious cause of mortality that affects families, communities, and the entire country. Because of a lack of national systematic reporting for cause-specific mortality, a high level of stigma, and religious non-acceptance, suicidal behavior is an under-reported and concealed cause of death in the majority of low- and middle-income countries. The aim of this study was to assess the prevalence of suicidal behavior and associated factors among holy water users at the Andassa Saint George Monastery, 2023. An institution-based cross-sectional study was conducted at the Andassa Saint George Monastery from 5 April to 5 May 2023. A systematic random sampling method was utilized to select 423 study participants and the Suicidal Behaviors Questionnaire-Revised was used to assess suicidal behavior. The data were gathered using the epicollect5 software with a face-to-face interview method then exported to SPSS-25 for analysis. A binary logistic regression model was used and all variables in a bivariate analysis with a p-value of less than 0.25 were entered into a multivariable logistic regression model, and statistical significance was declared at a p-value of less than 0.05. The prevalence of suicidal behavior among holy water users was 9.7% (95% CI: 7.1-12.4). Being female [2.632 (1.206-5.748)], living alone [2.52 (1.06-5.97)], and having depression [3.03 (1.32-6.99)], epilepsy [3.82 (1.28-11.40)], and diabetes mellitus [3.37 (1.229-9.25)] were significantly associated with suicidal behavior. In this study, almost 1 in 10 had engaged in suicidal behavior in their lifetime. Several risk factors for suicidal behavior were identified, including being female, living alone, and having diabetes mellitus, epilepsy, and depression.

Spiritual Holy Water Sites in Ethiopia: Unrecognized High-Risk Settings for Transmission of Pulmonary Tuberculosis.

Ethiopia is a high-tuberculosis (TB) burden country with 157 new cases per 100,000 people, with 23,800 TB-related deaths in 2020. In Ethiopia, TB patients have different healthcare-seeking behaviors. They frequently visit spiritual places, such as holy water sites (HWSs), to seek treatment for their illness spiritually. This study examined the prevalence of pulmonary TB (PTB) and drug susceptibility profiles of Mycobacterium tuberculosis (MTB) isolates among spiritual HWS attendees in Northwest Ethiopia. A cross-sectional study was conducted from June 2019 to March 2020. Sputum samples were collected, processed, and cultured using Löwenstein-Jensen (LJ) culture medium. Second-generation line probe assays (LPAs), GenoType®MTBDRplus VER2.0 and GenoType®MTBDRsl VER2.0, were used to detect anti-TB drug-resistant isolates. STATA 17 was utilized to perform descriptive statistics, bivariate, and multivariate regression analyses. Of 560 PTB-symptomatic participants, 21.8% ((95% confidence interval (95 CI): 18.4-25.2%)) were culture-positive, resulting in a point prevalence of 1,183/100,000 attendees. Amongst HWS attendees, culture-positive TB occurred most commonly in persons 18-33 years of age (28.5% (95 CI 23.4-34.3%)). Other participant characteristics significantly associated with culture-positive PTB were as follows: rural residents (adjusted odds ratio (aOR) 2.65; 95 CI 1.38-5.10), married participants (aOR 2.43; 95 CI 1.28-4.63), family members >5 per household (aOR 1.84; 95 CI 1.04-3.24), and sharing living space (aOR 10.57; 95 CI 3.60-31.13). Also, among 438 participants followed for 12 months after showing negative TB culture results while at the HWS, 6.8% (95 CI 4.4-9.4%) developed or contracted culture-positive TB post-residency at the HWSs. Of the 122 tested isolates, 20 (16.4%) were isoniazid (INH) and/or rifampicin (RIF) resistant. Multidrug-resistant (MDR) TB was detected in 15 cases (12.3%), five of which were fluoroquinolones (FLQs) resistant. The findings from this study should raise a concern about HWSs as potential high-risk settings for TB transmission. It is recommended that appropriate control measures be instituted that include compulsory TB testing and tightened infection control at HWSs, where an increased risk exists for transmission of TB.

Patterns and profiles of drug resistance-conferring mutations in Mycobacterium tuberculosis genotypes isolated from tuberculosis-suspected attendees of spiritual holy water sites in Northwest Ethiopia.

This study examined the patterns and frequency of genetic changes responsible for resistance to first-line (rifampicin and isoniazid), fluoroquinolones, and second-line injectable drugs in drug-resistant Mycobacterium tuberculosis (MTB) isolated from culture-positive pulmonary tuberculosis (PTB) symptomatic attendees of spiritual holy water sites (HWSs) in the Amhara region. From June 2019 to March 2020, a cross-sectional study was carried out. A total of 122 culture-positive MTB isolates from PTB-suspected attendees of HWSs in the Amhara region were evaluated for their drug resistance profiles, and characterized gene mutations conferring resistance to rifampicin (RIF), isoniazid (INH), fluoroquinolones (FLQs), and second-line injectable drugs (SLIDs) using GenoType®MTBDRplus VER2.0 and GenoType®MTBDRsl VER2.0. Drug-resistant MTB isolates were Spoligotyped following the manufacturer's protocol. Genetic changes (mutations) responsible for resistance to RIF, INH, and FLQs were identified in 15/122 (12.3%), 20/122 (16.4%), and 5/20 (25%) of MTB isolates, respectively. In RIF-resistant, rpoB/Ser531Lue (n = 12, 80%) was most frequent followed by His526Tyr (6.7%). Amongst INH-resistant isolates, katG/Ser315Thr1 (n = 19, 95%) was the most frequent. Of 15 MDR-TB, the majority (n = 12, 80%) isolates had mutations at both rpoB/Ser531Leu and katG/Ser315Thr1. All 20 INH and/or RIF-resistant isolates were tested with the MTBDRsl VER 2.0, yielding 5 FLQs-resistant isolates with gene mutations at rpoB/Ser531Lue, katG/Ser315Thr1, and gyrA/Asp94Ala genes. Of 20 Spoligotyped drug-resistant MTB isolates, the majority (n = 11, 55%) and 6 (30%) were SIT149/T3-ETH and SIT21/CAS1-Kili sublineages, respectively; and they were any INH-resistant (mono-hetero/multi-). Of 15 RIF-resistant (RR/MDR-TB) isolates, 7 were SIT149/T3-ETH, while 6 were SIT21/CAS1-Kili sublineages. FLQ resistance was detected in four SIT21/CAS1-Kili lineages. In the current study, the most common gene mutations responsible for resistance to INH, RIF, and FLQs were identified. SIT149/T3-ETH and SIT21/CAS1-Kili constitute the majority of drug-resistant TB (DR-TB) isolates. To further understand the complete spectrum of genetic changes/mutations and related genotypes, a sequencing technology is warranted.

Genetic diversity of Mycobacterium tuberculosis strains isolated from spiritual holy water site attendees in Northwest Ethiopia. A cross-sectional study

BackgroundThe genetic diversity of Mycobacterium tuberculosis complex (MTBC) strains was characterized among isolates from individuals with pulmonary tuberculosis (PTB) symptoms attended holy water sites (HWSs) in the Amhara region, Ethiopia. MethodsA cross-sectional study was done from June 2019 to March 2020 to describe the genetic diversity and drug-resistance profiles of MTBC isolates. Sputum specimens were collected and cultured in the Löwenstein-Jensen culture medium. Line Probe Assay, MTBDRplus VER 2.0, and MTBDRsl VER 2.0 were used to detect first-and second-line anti-TB drug-resistance patterns. A spoligotyping technique was utilized to characterize the genetic diversity. Statistical analysis was performed using STATA 15. ResultsOf 560 PTB-symptomatic participants, 122 (21.8%) were culture-positive cases. Spoligotyping of 116 isolates revealed diverse MTBC sublineages, with four major lineages: Euro-American (EA) (Lineage 4), East-African-Indian (EAI) (Lineage 3), Ethiopian (ETH) (Lineage 7), East Asian (EA) (Lineage 2). The majority (96.6%) of the isolates were EA (lineage 4) and EAI, with proportions of 54.3% and 42.2%, respectively. A total of 31 spoligotype patterns were identified, 26 of which were documented in the SITVIT2 database. Of these, there were 15 unique spoligotypes, while eleven were grouped with 2-17 isolates. SIT149/T3-ETH (n = 17), SIT26/CAS1-DELHI (n = 16), SIT25/CAS1-DELHI (n = 12), and SIT52/T2 (n = 11) spoligotypes were predominant. A rare spoligotype pattern: SIT41/Turkey and SIT1/Beijing, has also been identified in North Shewa. The overall clustering rate of sub-lineages with known SIT was 76.4%.Of the 122 culture-positive isolates tested, 16.4% were resistant to rifampicin (RIF) and/or isoniazid (INH). Multidrug-resistant TB (MDR-TB) was detected in 12.3% of isolates, five of which were fluoroquinolones (FLQs) resistant. SIT149/T3-ETH and SIT21/CAS1-KILI sublineages showed a higher proportion of drug resistance. ConclusionsDiverse MTBC spoligotypes were identified, with the T and CAS families and EA (lineage 4) predominating. A high prevalence of drug-resistant TB, with SIT149/T3-ETH and CAS1-KILI sublineages comprising a greater share, was observed. A study with large sample size and a sequencing method with stronger discriminatory power is warranted to understand better the genetic diversity of circulating MTBC in this cohort of study, which would help to adopt targeted interventions.

"Trust in God, but tie your donkey": Holy water priest healers' views on collaboration with biomedical mental health services in Addis Ababa, Ethiopia.

This exploratory qualitative study examines holy water priest healers' explanatory models and general treatment approaches toward mental illness, and their views and reflections on a collaborative project between them and biomedical practitioners. The study took place at two holy water treatment sites in Addis Ababa, Ethiopia. Twelve semi-structured interviews with holy water priest healers found eight notable themes: they held multiple explanatory models of illness, dominated by religious and spiritual understanding; they emphasized spiritual healing and empathic understanding in treatment, and also embraced biomedicine as part of an eclectic healing model; they perceived biomedical practitioners' humility and respect as key to their positive views on the collaboration; they valued recognition of their current role and contribution in providing mental healthcare; they recognized and appreciated the biomedical clinic's effectiveness in treating violent and aggressive patients; they endorsed the collaboration and helped to overcome patient and family reluctance to the use of biomedicine; they lamented the lack of spiritual healing in biomedical treatment; and they had a number of dissatisfactions and concerns, particularly the one-way referral from religious healers to the biomedical clinic. The study results show diversity in the religious healers' etiological understanding, treatment approaches and generally positive attitude and views on the collaboration. We present insights and explorations of factors affecting this rare, but much needed collaboration between traditional healers and biomedical services, and potential ways to improve it are discussed.

Characteristic of Holy Water (Mai Tselot) Users in Tigray Region, Northern Ethiopia, Cross-Sectional Study, 2019

Holy water is a traditional medicine used in Tigray region of Ethiopia. Holy water in the form of a drink and a shower is the main treatment used by people who face health problems, together with other spiritual practices. The study aimed to assess the characteristics of people using holy water (Mai Tselot) in Tigray. Descriptive cross-sectional quantitative study design was conducted in Mekelle City, Tigray region, Ethiopia, and eight holy water institutions located in Mekelle City 5 were selected using the lottery method. Second, 200 holy water users were selected purposely and proportionally. Descriptive analysis was performed using the SPSS software version 23. Chronic non-communicable diseases in patients 124 (67.81%) were the most dominant holy water users. Out of these 90 (49.18%) had mental-health problems. A total of 144 (78.68%) patients visited the health facilities for treatment before opting for a holy water institution. Two third 25 (64.1%) of the holy water users did not believe in modern medicine, and 167 (83.5%) of the holy water users did not believe that they would get disease from other individuals in the holy water place. The leading health problem of holy water users was chronic not-communicable diseases, and most of them visited health facilities before opting for holy water. This finding suggests that health education and counseling should be strengthened in health care facilities. Improve health facility quality service delivery status, strengthen health insurance and conduct extensive research concerning holy water users and institutions.

Public health promotion of COVID-19 vaccination to rural consumers: synthesising the role of social media and religious belief systems

PurposeThe main purpose of the study was to synthesise the role of COVID-19 social media messages and indigenous religious beliefs on public health promotion initiatives among rural consumers in Zimbabwe.Design/methodology/approachA qualitative approach was adopted. Population consisting of 15 interviews and six focus groups was purposively sampled from Manicaland, Mashonaland Central and Masvingo provinces in Zimbabwe. A thematic approach was used to present and analyse the data.FindingsRural consumers believed WhatsApp messages posted by people whom they know or influential personnel like health workers. Credibility of WhatsApp messages was enhanced through its ability to send videos and audios. Teachings and indoctrination by indigenous churches and misinformation were found to be an impediment in believing COVID-19 WhatsApp messages and vaccination by rural consumers. Faith healers in indigenous churches used various practices and artefacts like holy water, stone pebbles, clay pots, flags and wooden rods to pray and treat patients suffering from COVID-19 and other ailments.Practical implicationsSocial media messages, religious teachings and indoctrination may be a hindrance to rural consumers in adopting government public health promotion initiatives; hence, public health professionals need prior emic understanding and co-option of local leadership in vaccination campaigns.Originality/valueThis study outstretches the theoretical landscape in consumer behaviour and also practical contribution to health practitioners and marketers on breaking indigenous religious barriers and social media misconceptions on vaccination uptake through promotional strategies earmarked for rural consumers.

Katas Raj: A Road Towards Peace and Harmony

Katas Raj is momentous for many religions because of its more than a dozen sacred monuments. These monuments belong to Sikhism, Buddhism, Shaivism, Vaishnavism and Hinduism. It is compelling for Sikhs because of the historic Hari Singh Nalwa fort. It is cogent for Buddhists because of the ancient stupa of Asoka. Katas Raj is much more symbolic for the Hindus; every year several Hindus visit this place, perform holy baths and fill their pitchers with the holy water of Katas Raj; they assume the water; is the tears of Lord Shiva. As per the Hindu tradsitions, Katas Raj has the second holiest water; after the water of the River Ganges. With the government's efforts, this site can also be placed in the World Heritage Sites by UNESCO. The current study finds positive management policies for the protection and promotion of the Katas Raj group of temples.

Uncovering Covert Syncretic Holy Water among ANPCs in South Africa

In most societies where Christianity is dominant, it has manifested itself in different ways, reflecting its admixture with indigenous religious practices, an admixture commonly seen in most African contexts. This is evidenced by overt syncretic practices and rarely covert syncretic practices that conceal the blending of beliefs, including belief in the mystical powers of water. In part, this explains why African Christian believers, particularly African Pentecostal believers in most African countries, often uncritically believe claims about holy water. To that end, this article examines the literature to uncover the existence of covert syncretic holy water in African Neo-Pentecostal Churches (ANPC), particularly in South Africa, where ANPC pastors make arbitrary claims about the power of holy water. Contrary to the apparent syncretism, claims about holy water as witnessed among ANPCs in South Africa, covertly combine elements of two belief systems (ancient African traditions and contemporary African Christianity), resulting in covert syncretic holy water. As little or no literature understands the covert syncretic holy water, the work of this paper warrants future research to further examine the covert syncretic holy water, particularly in relation to ANPC holy water claims.

About the Semantic and Pragmatic Typology of Names Giving Protection from ‘the Evil Eye’: With Reference to an Ethnographic Record from Boljevac

The semantic and pragmatic typology of protective names which we have previously proposed – with reference to the latest increase in the frequency of the name Vuk (originating from Serbian vuk ‘wolf’), registered in Montenegro and Serbia – is in this paper examined and complemented using an interdisciplinary method, starting from the record made by Savatije Grbić in 1909 in the then Boljevački District, where he worked as a teacher, about the names of babies born to Serbian families. Given in order to allegedly protect against demonic creatures and forces (such as witches and spells), the names were used until baptism, and in case of female newborns, they were: Cigančica ‘little Roma girl’ and Bulče ‘little Muslim girl, i.e. Turkish girl’, while in case of male newborns, they were: Turče ‘little Turk’, Čore ‘little girl?’ and Keža ‘weakling’?. By interpreting one by one the above names, and especially Čore and Keža, we examine the semantic aspect of the typology, deducing that these are the names whose alleged purpose was to ward off all that is demonic by way of deception (as opposed to names such as Vuk, whose alleged purpose was to ward off all that is demonic by way of intimidation). The pragmatic aspect of the typology, consisting of the previously proposed form only of the division into the only and additional protective names (for any use, or for all uses except for the official one), is hereby complemented – based not only on Grbić’s record, but also on ethnographic records from other locations within the Serbian ethnic area – by the division into generic and specific protective names (for all male or female children in the given region, or for each one individually), and by the division into temporary and permanent protective names (until baptism, i.e. any other milestone, or until the end of life), deducing that in the region surrounding Boljevac protective names were generic and temporary. We also establish (and this for the first time in Serbian academia) the origin and meaning of the custom of giving a newborn an ime na vodici/znamenju ‘temporary Christian name given before baptism, right after the first blessing with holy water’, deducing that the Serbian Orthodox clergy – in the way of St. Sava (in the way that, for example, in celebrating the family patron saint’s day, krsna slava in Serbian, the ancestor cult and/or the fertility cult were replaced by the cult of the family patron saint) – probably replaced (but not at once!) protective names, which were usually either “horrible” or “ugly”, with specific temporary names which were neither “horrible” nor “ugly”, often naming newborns after the saint whose day was celebrated in the days around their day of birth.

Inculturation of Catholic Religion in Javanese Culture: A Study of Pilgrimage Tourism Experience in the Ganjuran Church, Bantul, Special Region of Yogyakarta

Most tourists visit Catholic pilgrimage tourism sites to 'pursue' holy water that is believed to cure disease and provide sustenance for them. This is what makes the miracle of holy water one of the unique attractions that play a role in shaping the tourist experience in various Catholic pilgrimage tourist attractions, including the pilgrimage tourism site of the Ganjuran Church complex. However, there is another special attraction that is so strong and prominent in the Ganjuran Church, namely the existence of forms of inculturation of Catholic religion in Javanese culture. This study aims to view and understand the role of the existence of forms of inculturation on the formation of tourist experiences in the Ganjuran Church. This study uses a qualitative descriptive approach, in which the data collected are types of qualitative data based on the results of in-depth interviews, field observations, photographs and literature. The result shows that the Ganjuran Church has several inculturative forms that have influenced tourism experiences starting from the temple, the inculturative panels of Way of the Cross, the Javanese church, the musical-instrumental gamelan, the Tirta Perwitasari holy water, the inculturative statues of Catholic saints and the Schmutzer hall. Align with these results , this study indicates that the existence of inculturation in the church has played a role in shaping various types of experiences, ranging from religious, cultural to recreational experiences.

Potentials, opportunities and challenges of ecotourism development in selected historical and sacred sites of North Shewa Zone, Amhara region, Ethiopia

PurposeEcotourism has emerged as a new hope of the tourism sector and is expected to overcome past pitfalls of mass tourism. Therefore, the purpose of this paper is to assess the potentials and challenges of ecotourism development in the historic and sacred sites of North Shewa Zone, Ethiopia.Design/methodology/approachData were collected through interview, household questionnaire, field observation and focused group discussion. The collected data were analyzed using Statistical Package for Social Science (SPSS version 23) and Excel.FindingsBased on household’s perception, churches and monasteries were mentioned as the main (17.58%) ecotourism attractions that have crucial role in ecotourism development in the area followed by biodiversity resources (17.23%) and Holy Water (16.01%). These existing ecotourism potentials and opportunities were discussed on the basis of five dimensions, i.e. historical and sacred attractions, biological attractions, cultural attractions, infrastructures and institutional potentials. The mean score values of a five-point Likert scale level of agreement or disagreement of respondents were between 2 and 4.5, implying overall responses of respondents spread between agree and strongly agree.Originality/valueThe findings reveal that although the historic and sacred sites of the area have potential ecotourism opportunities, different anthropogenic activities are affecting its development. The researchers recommended awareness creation programs, promotion of sites, development of infrastructures, employments of well-trained professionals and allocation of sufficient budgets as a mechanism to use the ecotourism potential and solving the existing challenges.

Kebijakan Konservasi Air Suci dalam Menjaga Kelangsungan Agama Hindu di Desa Mas Kecamatan Ubud Kabupaten Gianyar

Beji Temple in the context of conveying the socio-religious life of the Balinese people has a vital and multifunctional role. As the main source of holy water for the people of Bali, Beji Temple must be conserved to ensure that the existence of this spring is maintained. In the process of protecting this holy water source, it is important to carry out the holy water conservation policy program in Mas Village, Ubud District, Gianyar Regency.

Deceiving oneself into faith?

Abstract “Follow the way by which they began; by acting as if they believed, taking the holy water, having masses said, etc.” The well-known lines from Pascal’s much-discussed fragment “infini rien” have been much commented on. In this context, the keyword self-deception comes up surprisingly often, partly as a criticism of Pascal’s presumed strategy, partly in an attempt to make these lines fruitful for the current discussion on self-deception. I remind the latter attempts to consider an important condition for the success of the “regimen”, which becomes clear when one reflects on the internal characterisation of Pascal’s interlocutor. For if we take into account the kind of self-knowledge we must ascribe to her, we cannot regard her as someone whom acting-as-if naturally leads to faith, but as someone who has already been touched by the grace of God.