Traditional Religion Research Articles

Factors influencing livestock ownership and herd intensity among smallholder farmers in the Eastern Cape, South Africa.

This study explores the factors influencing smallholder farmers' decisions on livestock ownership and herd size in the context of climate change. A cross-sectional approach was employed, using a multi-stage sampling method to survey 600 smallholder farmers, 495 of whom were engaged in livestock production. Data were collected through a semi-structured questionnaire and analysed using a double hurdle model. The findings reveal that the decision to own livestock is positively influenced by adherence to African traditional religion, access to climate information, membership in farming organizations, income diversification, possession of formal housing, exposure to high average temperatures, and the likelihood of being in female-headed households. In contrast, higher educational attainment and larger household sizes are associated with a lower likelihood of livestock ownership. The intensity of livestock herd is positively influenced by male-headed households, farm organization affiliation, access to diversified income streams, and higher average annual precipitation. While male-headed households are less likely to engage in livestock ownership initially, those that do, tend to have larger herds. The study concludes that both household capital and environmental factors significantly shape smallholder farmers' livestock ownership decisions. The findings suggest that smallholder farmers in the study area may increasingly rely on livestock as a sustainable and adaptive strategy in response to changing temperature patterns and evolving socio-economic needs. Based on these findings, policy recommendations include promoting gender-inclusive livestock policies to empower female-headed households, enhancing access to climate information, supporting farm organizations and income diversification, and fostering adaptation to environmental changes, to improve the sustainability and resilience of smallholder livestock farming.

Discussions on the affiliation of the religious beliefs of the Khazars and Karaites to Judaism in the works of religious scholars and Jewish theologians

The author in the article raises the issue of changing the confessional attitude towards the alleged ethnic religion of the Khazars and the dogma of the ethnic religion of the Karaites. The author pays special attention to the regularities of the emergence and development of the tendency to identify these creeds with Judaism, despite significant dogmatic differences and differences in rituals. Considering the use of historical sources by Jewish ideologists and scientists to substantiate the theory of belonging of Karaism and the Khazar religion to Judaism, the author analyzes the arguments from the point of view of both the principle of historicism and the comparative theological method, identifying both substantiated evidence and elements of falsification. Based on the research, the author concludes that the theory of the identity of the Khazar religion and Karaism with Judaism is political, not theological.

Religious Syncretism in Ossetian Festive Rituals

The article studies one of the aspects of Ossetian ethnic religion as an interesting ideological complex that was formed at the intersection of a number of diverse cultures of Antiquity, the Middle Ages and the modern era. Its relevance is due to the growing tendency to study the Ossetian ethnic religion as a unique “unmixed” object, and therefore the category of “syncretism”, when applied to it, often raises objections. This study, therefore, can be considered as the author’s interpretation, as an outside perspective of the cult, of which the author herself is not an adherent. The central focus of the study is the Ossetian holiday of the Yuletide cycle Bynaty-khitsau, associated in folk beliefs with demonic forces. Within the paper, the main elements of its ritual are identified and compared with similar elements in Christianity, Judaism and Zoroastrianism. This is the first time this problem is addressed in this manner. The methodological foundation of the study is the classification of historical types of religious syncretism, as proposed by E.V. Belyaeva. In addition, as the research is synchronic, it is carried out within the framework of the structuralism of C. Lévi-Strauss, which views all cultural systems (language, mythology, religion, art, customs, traditions) as sign systems.

Caregiver acceptability of seasonal malaria chemoprevention in two districts in the Upper West region, Ghana: a cross-sectional study

BackgroundAcceptability of malaria chemoprevention interventions by caregivers is crucial for overall programme success. This study assessed coverage and acceptability of Seasonal Malaria Chemoprevention (SMC) in selected communities in the Northern part of Ghana.MethodsAn analytical cross-sectional design was conducted from “July 23rd to August 4th, 2020—a 12-day period that covered 5 days of the first SMC implementation cycle and 7 days post-implementation. Using a stratified multi-stage sampling technique, a total of 495 caregivers providing care for 569 eligible children aged 3–59 months from randomly selected households in the study communities were enrolled into the study. Acceptability of SMC was assessed on a set of 19 questionnaire items-8 of the items measured caregivers’ perceptions and 11 items measured children’s reaction to administered medicines. Univariable and stepwise multivariable logistic regression analyses were performed to assess the predictors of acceptability of SMC at a 95% confidence interval and a p-value of 0.05.ResultsSMC coverage was 95.1% (541/569). Caregivers had a good level of knowledge of SMC (n = 475; 96.0%; 95% CI 94.2—97.7%) and a good perception of SMC (n = 471; 95.2%; 95% CI 93.3–97.0). Seven out of ten caregivers (70.9%; 95% CI 66.9–74.9%) had good acceptability of SMC. For 7 out of 28 children who did not receive the SMC intervention, their caregivers intentionally refused them the intervention. Of those that received the treatment, 17.2% (n = 85; 95%CI 13.8–20.5%) of caregivers had at least one leftover amodiaquine tablet after the third day of treatment. Caregivers who practice Christianity or Islam had better acceptability than caregivers who practice African traditional religion (p < 0.001).ConclusionHealth authorities and stakeholders can work towards bridging the gap between knowledge and SMC treatment practices of caregivers through continuous education, adherence counseling, and effective monitoring of SMC practices in malaria-endemic countries.

Spatial variation and determinant factors of alcohol consumption in Ethiopia: Spatial and multilevel analysis of Ethiopian demographic and health survey.

Alcohol consumption continues to be a public health problem in Ethiopia. Previous investigations have been conducted on alcohol consumption in Ethiopia; however, these investigations were limited to specific localities, which could not represent the existing alcohol consumption in different parts of Ethiopia. Besides, the spatial variation of alcohol consumption was not well investigated in the previous studies, which could hinder the implementation of effective intervention towards alcohol consumption. Hence, this study aimed to determine the spatial distribution and determinant factors of alcohol consumption in Ethiopia. Secondary data from the 2016 Ethiopian demographic health survey was used in this study. A total of 44,023 weight samples were included using a stratified two-stage cluster sampling technique. The spatial variation of alcohol consumption was analyzed using ArcGIS version 10.7.1. The statistical significance of alcohol consumption clusters were identified using Kuldorff's SaTScan version 10.2. A multi-level analysis was also conducted to identify factors associated with alcohol consumption using STATA version 14. In this study, 33.15% (95%CI: 32.5-33.8) of the study participants consumed alcohol with statistically significant spatial variation across regions of the country. Traditional religion (AOR = 13.7; 95%CI: 2.68-70.3), Regional variations (Amhara region-AOR = 3.56; 95%CI: 1.85-6.8, living in a low proportion of community literacy (AOR = 1.84; 95%CI: 1.1-3.18), cigarette smoking habit (AOR = 15.82; 95%CI: 4.31-58.1), and chewing Khat (AOR = 2.98; 95%CI: 1.22-7.27) were positively linked with alcohol consumption. Hot spot areas of alcohol consumption were found in Tigray, Amhara, and some parts of Oromia regions. The statistical significance of the primary clusters was also observed in Tigray and Amhara regions. We found that one-third of Ethiopia's population is consuming alcohol. Having a cigarette smoking habit, chewing khat, high proportion of community literacy, and traditional religion were associated factors for alcohol consumption. Therefore, the federal government of Ethiopia, and ministry of health, and other concerned bodies should work in collaboration to decrease the proportion of people consuming alcohol.

Perception of wisdom in biblical metaphors by post-atheistic Russian studying youth

Introduction. Religion is the basis for the worldview system and lays down value foundations in the formation of personality. In this regard, UNESCO is taking the initiative to unambiguously define common cultural and religious values at the international level. Wisdom is the value-semantic basis connecting cultural and religious groups. The methodological approach relies on a biblical understanding of wisdom. The aim is to reconstruct conceptual metaphors of biblical wisdom and correlate them with the students’ modern understanding. Materials and methods. Based on the deductive method of cognitive linguistics, the structure of the biblical concept of "wisdom" was analyzed and the correlative model was built. Metaphors obtained at the first stage of the corpus study were offered to the students to assess their significance. Religious identification, intensity of faith, and the attractiveness of wisdom as a personal characteristic were also studied. 214 students of Tyumen State University and Tyumen State Medical University participated in the research. Data was collected online. Statistical processing took place in the Statistica 10.0 program with the calculation of the Pearson rank correlation coefficient. Results. The theoretical study shows that the concept of "wisdom" has a strict frame, expressed in six metaphorical images: wealth, human virtue, modesty, gift from above, knowledge, and happiness. The main distinguishing feature of understanding wisdom in the Bible is its sacralization. An empirical study found that more than 60% of youth have conscious religious identification and practice traditional religions (47% profess Christianity; 33% are atheists). Wisdom is understood through the metaphor "knowledge." Unlike biblical understanding, this connotation lacks sacrality and mystery. Wisdom is associated with life experience therefore its formation is possible. The value of wisdom as a characteristic of personality and the desire to acquire it increases with the intensity of faith (religiosity) of young people (r = 0.72). Conclusion. The study of religious texts of the Bible is not carried out by the system of secondary and higher education in the Russian Federation therefore the influence of biblical images is preserved through indirect sources. Wisdom as a characteristic of personality is attractive for most of the younger generation, but the meaning of the concept is greatly diffused among representatives of different religious denominations and simplified. UNESCO initiatives involve increasing the importance of religious and cultural content in modern education. This work was done to achieve better understanding between representatives of different religious views.

Sacred Sounds and Contested Spaces: Navigating Musical Ambivalence in NASFAT’s Islamic Worship Practices in Nigeria

Music occupies a contested space within Islamic worship, reflecting tensions between tradition, cultural adaptation, and contemporary spiritual practices. While many religious traditions, including Christianity and African Traditional Religions in Nigeria, seamlessly integrate music into worship, Islamic perspectives on music remain complex and ambivalent. This study explores the reception of music within the Nasrul-Lahi-il Fatih Society of Nigeria (NASFAT), a prominent Muslim prayer organisation known for its innovative approaches to Islamic practice. Employing ethnographic methods, including interviews and observation at the Samonda branch in Oyo State, Nigeria, the research investigates how NASFAT members navigate the intricate relationship between music and sacred spaces. Findings reveal that NASFAT adherents exhibit a nuanced understanding of music, recognising its pedagogical and spiritual potential for enhancing religious education and fostering devotion. However, significant ambivalence persists, with respondents distinguishing between the permissibility of music in secular versus liturgical contexts. While music is embraced during informal gatherings for its ability to convey sacred teachings and build community, its inclusion in formal worship settings remains contentious, with clerics citing concerns about preserving the sanctity of sacred spaces. This research concludes that music, as a dynamic form of spiritual expression, plays an essential role in fostering religious engagement and communal identity. It calls for a re-evaluation of traditional perspectives that restrict its liturgical use, advocating for a more inclusive understanding of music’s potential within Islamic worship practices. The findings contribute to broader discussions on religious identity formation, cultural innovation, and the evolving role of music in Islamic worship.

RELIGION AND RELIGIOUSNESS; A CLARIFICATION FOR EMPATHY

The nature of religion has been endlessly discussed by philosophers, theologians, psychologists, and sociologists. They look at different aspects of religion as their interests and their purposes differ. Therefore, they formulate various definitions of religion. Religion is seen to be difficult to define. But it is necessary to have a clear definition of religion as a starting point for religious studies. This paper discusses the definition of religion given by the schoolchildren and then gives a clear definition as an attempt to build up tolerance. Religion is not the same as religious beliefs and practices or religious experiences.

Nature in the discourse of holistic consultants and therapists in southern Chile

The decline in traditional institutional religion has paralleled the rise of New Age and new spiritualities, which seek to reconnect individuals with nature through holistic practices for physical, emotional, and spiritual healing. This article examines how holistic therapists and consultants in the Los Lagos region of Chile conceptualize nature. This region, a gateway to Chilean Patagonia, is noted for its biodiversity and striking landscapes, making it an ideal setting for the emergence of new spiritualities. A qualitative study of descriptive-interpretative scope was carried out, following a multiple case study design, involving 34 local holistic informants (14 therapists and 20 consultants). Semi-structured individual interviews were the primary data collection method, analyzed with Atlas. ti software. Six categories emerged: nature as a healing agent, a protective source/mother, a harmonic whole, a refuge for introspection, a source of wisdom, and a home/habitat. The study discusses the implications of these views on nature in the search for spirituality, life meaning, and moral guidance. It also addresses the idealization and moralization of nature, highlighting potential risks, including the cultural appropriation of local indigenous beliefs.

African Diaspora Pentecostals Deliverance Practices and the Lived Reality in the United Kingdom

In African diaspora Pentecostalism, spiritual warfare theology configures ‘spiritual deliverance’ as an integral aspect of healing, prosperity, and wellbeing. In the United Kingdom, deliverance practices, including exorcisms, are booming in immigrant communities, particularly the Pentecostal churches. African diaspora Pentecostals believe in a spirit-filled world consisting of the Holy Spirit, ancestors’ spirits, evil spirits, demons, and Satan. African diaspora deliverance practices proffer existential solutions in a spirit-filled world. This study used the desktop research approach to explore the lived tensions of African diaspora Pentecostal deliverance practices in the United Kingdom, where such practices are not generally part of the cultural and social worldview. The study findings were that African diaspora Pentecostal deliverance practices clash with scientific mental health approaches, and overtly can be abusive, especially around consent, ethical concerns and post-deliverance trauma. This article concluded that African diaspora Pentecostals’ spiritual deliverance therapy practices create tensions with the lived reality in the United Kingdom and recommended the need to negotiate questions about psychological well-being, dignity, and abuse on the part of the deliverance candidate. This study contributes to knowledge by highlighting the potential benefits and challenges of deliverance practices in a more scientifically grounded multicultural context of the United Kingdom. Keywords: African Diaspora Pentecostalism, Migration, Spiritual Abuses, Spiritual Deliverance, Spiritual Warfare Theology, African Traditional Religion.

Religion and Digitalisation: A Journey from Tradition to the Future

This study, which looks at the relationship between religion and the digital world, a term used to describe today's rapidly developing communication and information technologies, offers a glimpse of the future from the present of digital religion. The rituals and practices in which digitalized religion differs from traditional religion are significant in terms of mindsets and habits in the daily lives of individuals. However, the fact that individuals change their religious identity and affiliation for periods that can be considered frequent and even choose to leave religion makes them religious nomads. Religious nomadism expresses the reflection of the individual's identity construction on digital platforms. Studies show that similar cases will become more frequent in the coming years. With the concern that this and similar situations will become more frequent in the future and against possible similar phenomena, individuals, groups, or organizations should participate in digital platforms and produce content. The study examines this shortcoming through various examples.

“We were healers, witches, we were oracles.” Women’s Transformative Power in African Traditional Religions and African Initiated Churches

Abstract African Initiated Churches are often seen as bridge-builders between African Traditional Religions and Christianity – as those who attracted a lot of followers because they maintained elements of traditional African beliefs that were dismissed by missionaries. This paper investigates the relationship between African Traditional Religions and African Initiated Churches focussing on its impact on the roles of women. It finds that both restricting and liberating aspects are taken over from African Traditional Religions to present-day African Initiated Churches. The religious traditions can affirm each other to foster the exclusion of women. Yet they also give room to spiritual power and charismatic authority that women may gain through age, status and divine or ancestral calling. These attributes enable women to fundamentally transform their own situation – e.g. from sick social misfits to powerful leaders – as well as to denounce and challenge existing power structures in the wider community.

Features of using the potential of world and traditional religions in the education of the personnel of the national guard of the republic of Kazakhstan

In the article, based on the analysis of the population census of the Republic of Kazakhstan in 2021 and sociological research of the F.Ebert examines the number of believers in modern Kazakh society. Based on the analysis of scientific literature, sociological research, guiding normative legal documents, military experience, it is proposed to use the educational capabilities of world and traditional religions in educational work with the personnel of the National Guard.

A Problem of Perspective: Religions in Africa or African Traditional Religion

This study critiques study of African religions as a singular phenomenon under the umbrella term "African Traditional Religion" and rejects this reductionist approach, suggesting that a more detailed approach that recognises the diversity and plurality of religions on the African continent would allow for more insightful results in the study of religion in Africa. Along with Islam and Christianity, many religions indigenous to African peoples are still practised in Africa. Information about African religions was first provided in the works written mostly by Westerners. The works written by Christian missionaries, anthropologists, soldiers and researchers on religious life in Africa, both before and after the colonial period, have been the trendsetters of the "religion in Africa" literature. In such studies, Africa was analysed as a totality and the term " African Traditional Religion" was created. Besides, these studies were mostly biased, they often looked at religious phenomena from the perspective of Christianity and tried to Christianise them, and even more importantly, they made generalisations and presented all religions as a single religion. Later works by Africans were mostly written by Africans who converted to Christianity. This has led to the continuation of the reductionist and generalising approach in the relevant literature. Studies conducted from this perspective have typically situated African religions within frameworks that emphasize concepts such as the Supreme Being, spirits, ancestor veneration, magic, and sorcery. By highlighting these shared phenomena and oral traditions, this reductionist and orientalist perspective has contributed to the perception of African religions as a singular, cohesive entity. Even today, this effect can be seen in many works. Just as it is an erroneous approach to consider the peoples of Africa as a single race or nation, it is equally problematic to consider the religions of Africa as a single religion. This approach, which places the understanding that there is a single religion in the whole continent based on some similarities observed among the religions in Africa, has prevented the understanding of religious diversity in Africa and African religions. Although it may seem like a practical and problem-free approach, it is obvious that this perspective hinders the understanding of African religions and hence the understanding of Africa. The articles and books analysed in the context of this study have been instrumental in identifying a number of problems associated with this perspective. Many researchers have used the singular term 'Traditional African Religion' and failed to acknowledge the differences between religions. Others have used the term “African Traditional Religion” in the singular, but have stated that religions in Africa should be considered in the plural. Some other researchers have sometimes used a singular and sometimes a plural expression and stated that these can change according to the context, and that both expressions are correct. A small number of researchers also acknowledged that the appropriate term is “religions in Africa” or “African Traditional Religions” in the plural form, in accordance with the points raised in this study. Therefore, this study argues that the individual characteristics of African religions should not be generalised and represented as a single phenomenon, but that a more accurate understanding of these still living religions, with particular emphasis on their differences, will contribute to the understanding of Africa.

An Analysis of the Megachurches and Its Association with the Rise of the 'Nones' in the USA

Religion, as a part of human culture, continues to permeate and influence the lives of human beings. Similarly, the social transformations and growth that people witness also act in the atmosphere of religion. This article takes the contemporary emerging religious phenomenon of the Megachurches in the United States as the research object, and attempts to analyse the changes or tendencies in the field of religion that are taking place in today's society in a multicultural setting, and how a modern religion has been born in response to the age, together with the shedding of and confrontation with the previous religious traditions. A notable feature of the new contemporary religions that this article explores through a study and critique of the megachurches is the secularisation of religions. It is argued that the secularisation of religions is an indication of their development in line with the times and in turn characterises the cultural context of the weakening of religious identity. This is an essential factor in the birth of contemporary religions and in the inevitable contradictions that arise between them and traditional religions.

The Defiant Faces: Intersectionality in Arundhati Roy’s Resistance Narratives

This study examines the multilayered concept of resistance in Arundhati Roy’s novels The God of Small Things (1997) and The Ministry of Utmost Happiness (2017). By foregrounding the voices of marginalized individuals, Roy critically examines systemic inequalities, caste discrimination, and state violence. While existing literary scholarship acknowledges the victimization and marginalization of subaltern women under traditional gender roles, caste systems, politics, and religion, this research highlights how these women actively resist such injustices. Utilizing theoretical frameworks from Guha, Spivak, Gramsci, and Crenshaw, the paper explores the intersectionality of personal and political resistance. It discusses Roy’s critique of power structures and her advocacy for justice and human dignity. Thus, the study unveils the layers of defiance in Roy’s unique portrayal of varied resistance strategies in her narratives.

Should Theologians Answer the Question "Is Religion Natural?": Panel Contribution on the 2024 Boyle Lecture

In his 2024 Boyle Lecture, David Fergusson takes up the question “is religion natural?” In response, this panel contribution provides four reasons why theologians should be hesitant to offer answers to this question. Debates on the naturalness of religion are (1) frustrated by intractable disagreements about the definition of key terms, (2) a trap for theologians, (3) often exclusionary to autistic people, and (4) serve no practical purpose. I conclude by conceding that Fergusson’s unique combination of deep theological reflection and concrete predictions for the church relieves many of these worries.

In defence of natural religion

In defence of natural religion

Political economy analysis of the dissemination and use of seasonal weather forecasts and services in Zimbabwe

Weather and climate services are essential tools that help farmers make informed choices, such as choosing appropriate crop varieties. These services depend considerably on the availability of adequate investments in infrastructure related to weather forecasting, which are often provided by the State in most countries. Zimbabwean farmers generally have limited access to modern weather and climate services. While extensive attempts have been made to investigate farmers’ socioeconomic factors that influence access to and use of weather and climate services, comparative political economy analysis of weather and climate service production and use is limited. To address this knowledge gap, this study examines the production, dissemination, and usage of modern seasonal weather services through a political economy analysis perspective. The findings of this study highlight considerable discrepancies in access and use of seasonal weather forecasts between male and female farmers, those who practise African Traditional Religions versus Christians, and the minority group (Ndau tribe) and the majority group (Manyika tribe). This result suggested the presence of social marginalization. For example, minority Ndau members living in remote areas with limited radio signals and a weak mobile network have limited access to modern seasonal weather forecasts, forcing them to rely much more on indigenous weather forecasts. Further, due to unequal power relations, a greater proportion of male farmers participated in agricultural policy formation processes than their female counterparts. To promote inclusive development and implementation, deliberate efforts need to be made by State authorities to incorporate adherents of African traditional religions, members of minority tribes and female farmers in agricultural policymaking processes, including seasonal weather forecast delivery policies. Further, the study suggests the relaxation or elimination of international sanctions on Zimbabwe by the European Union, United Kingdom and the United States of America, given that they are considerably affecting marginalized groups of farmers in their climate change adaptation practices, including the use of modern weather and climate services. The vast majority of these marginalized farmers never benefitted from the land reform programme and were also not responsible for the design and implementation of this programme which triggered these sanctions.

The Active and Critical Participation: A Study on Belonging and Believing Among Young Catholics in Rome

This article deals with the relationship between young Catholics, their faith, and the Church. Several studies show a progressive distancing of the new generations from traditional religions, especially in European societies. This research focuses on young Catholics and observes their way of believing and belonging. Data collection was conducted in the religious and cultural context of the Diocese of Rome through semi-structured interviews with young key informants chosen for their educational engagement with their faith community. The results, analyzed through a reflective and positional approach conducted with N-vivo, highlight the emerging sensitivities of young people interested in the experience of faith and involvement in their community, despite a critical and not submissive sense of belonging towards the ecclesial institution and the proposed educational pathways for young people who are adapting to this new condition.