Short Prayer Research Articles

Slaviq

Slaviq is an Orthodox Native Alaskan celebration beginning on the feast of the Nativity of Christ, marked by indigenous people throughout Alaska. It is especially celebrated among the Yup’ik people in mainland southwestern Alaska in the Kuskokwim River delta region. Slaviq or “starring” lasts from three to ten days involving processions by the congregation, and especially the choir, from the church to homes of villagers wishing to host the celebration. At each host’s home a short prayer service is sung accompanied by the spinning of the Christmas star affixed to a pole held generally by young men. This is followed by a short sermon delivered by the priest or even a reader, and then by the singing of Orthodox liturgical hymns in praise of the Nativity of Christ, Ukrainian koliady and folk songs from the Carpathian Mountains describing the feast day, and American Christmas carols. This paraliturgical celebration is followed by the distribution of candy and gifts by the hosts to all the guests, and a festive meal for more senior members of the community who are present. Traditionally, this meal consists of dried fish, often salmon, fermented foods, and moose and reindeer soup followed by akutaq, a dessert containing berries mixed with animal fat. This study analyzes the historical and contemporary practice of celebrating Slaviq, viewing it as a cultural adaptation and expression of the indigenous Yup’ik ethical code enacted within an innovative Orthodox practice.

Жанр молитвы в дневниковом дискурсе Л. Н. Толстого

The article is aimed to consider the genre of prayer presented in the diaries of Leo Tolstoy. An analysis of the entries reveals that over the course of his life Tolstoy recorded several dozen prayers he made up. The article examines recorded appeals to God in syntactic, semantic and pragmatic terms. The research uses methods of description, conceptual and pragmatic analysis. The study reveals that Tolstoy violates the accepted canons, modelling an individual appeal to God. Tolstoy’s discourse is dominated by short prayers, which is a consequence of the addressee’s pragmatic intentions: to be concise, humble, not to ask for anything. The article establishes that the key axiological dominant for Tolstoy is love, with which he identifies God. In his appeals to God, Tolstoy asks for firm faith, hope, and a calm conscience. A large group of Tolstoy’s prayers has a situationally oriented nature. The imperatives of behavior are formulated in the prayers. The article concludes that prayer in Tolstoy’s discourse becomes a means of an individual programme of self-improvement. Tolstoy’s prayer is chamberlike, regular in nature. The addressee of the appeal is God, and often not personified, but as emptiness, something, a moral principle. He defines the role of the addressee through the nominations of an obedient son, servant, worker, messenger of the Almighty, who must humbly accept everything that God wants. The article identifies that Tolstoy’s prayers are heterogeneous in their intensions: a request, a thanksgiving, a statement. According to its axiological content and intentional vector, Tolstoy’s prayer fully corresponds to the Christian ideology, expressed in humility and love.

The Handling of the Corona Virus Pandemic (COVID-19) in Terms of Religious Aspects for Women Reciting Ar-Ridho in the Village of Tanjung Morawa, Tanjung Morawa District

This public servive is conducted by the team of Faculty of Cultural Studies, The University of Sumatera Utara with Ar-Ridho women gatherings, Tanjung Morawa. They have not yet fluently read the Koran Verses (Juz 30) and safe short prayers, and still reluctant to come to the gatherings due to being afraid of the pandemic era. It is aimed to describe methods to overcome corona virus through religious aspects to Ar-Ridho women gatherings. It is expected they are able to approach Allah so that they have high surrender. Being calm can increase body immunity that make them possess self-confidence to attend the gatherings once a week. The methods adopted are lectures, discussion, and demonstration. To solve the problems the team give the Koran reading materials and safe prayers with their meanings. The women, then, are asked to repeat the reading. The results show they have been able to read the Koran and short prayers, and understand the meanings so that they can feel peaceful, calm, and finally it can make their body immunity stronger. The team, then, give lessons like the above way once in a month so that it can lead to be quiet and pleasant in the society.

Pendidikan Karakter Anak Melalui Kegiatan Kultur Religius Di Desa Pene Kecamatan Jerowaru

Globalization not only promises beautiful hopes, but also raises its own anxieties. In the era of disruption like today, all information is very easy to accept, so without filtering and a strong character foundation, shifts in values ​​such as lack of respect for parents, lack of concern for others begin to occur. This paper aims to explore how children's character education is carried out through religious culture activities in Pene Village, from concept to implementation. This paper is based on qualitative research with primary data sources, namely traditional leaders and leaders of religious activities. The data obtained through the interview method is then interpreted or analyzed. The results of the analysis show that religious cultural activities such as Beqen, yasinan, memorizing short prayers, reading brzanji to memorizing the al-Quran have an important role in shaping the social religious character of children. This is due to the internalization of religious social values ​​such as caring, friendship, social solidarity and so on through civilizing in everyday life. Given the constantly changing and complex nature of the characters, further research is needed to identify problems that have not been
 
 
 
 
 identified.
 
 
 

Before God, Exercises in Subjectivity by Steven DeLay, Rowman & Littlefield International, London and New York, 2020, pp. xi + 187, £80.00, hbk

Before God, Exercises in Subjectivity by Steven DeLay, Rowman & Littlefield International, London and New York, 2020, pp. xi + 187, £80.00, hbk

The Upanishads and worship of the Maha Mantra in the tradition of Gaudiya Vaishnavism

The author researches the widely used practice of the so-called maha-mantra (the “great mantra”) while offering short prayers in the tradition of Gaudiya Vaishnavism, It is based on the Upanishads, such as Kali-santarana-Upanishad and Chaitanya-Upanishad. The author evaluates the existing original commentaries. As “classical” may be considered the interpretations those by Brahmayogin Ramachandrendra Sarasvati (XVIII century) and Suhotra Tapovanachari (1950–2007) on the Kali Sandarana Upanishad and those by Bhaktivinoda Thakura and Madhusudana dasa Babaji on the Chaitanya Upanishad. The article provides a translation of both texts from Sanskrit into Russian, supplied with comments and other explanations. The methodology used is based upon V. I. Rudoy concept regarding the polymorphic nature of Sanskrit textual culture.

Developing Religious and Moral Values in Habitating Through Combination of Number Heads Together Model with Audio-Visual Media and Reading Aloud Method

This study aims to improve the development of children's religious and moral values in memorizing short prayers using a combination of the Number Heads Together model with Audio-Visual media and the Reading Aloud method. Research settings in group B.2 Tunas Bangsa Kindergarten, West Martapura District with a total of 15 children in the 2019/2020 school year, consisting of 7 boys and 8 girls. Data obtained from observation techniques teacher activities, children, and the development of aspects of art. The indicator of the success of this study is that the teacher's activity scores ≥ 26 with the criteria of Children's activities are categorized as successful if the classical results reach ≥ 76% with active and very active categories. and minimal child development outcomes  category as expected. Conclusion of the results of the study: teacher activity reaches a score of 31 with a percentage of 100% the category of very good, the results of children's activities classically 93% of the category is very active and the results of child development and is said to have succeeded with 15 children who obtained > Egan with an of 100 % the category develops in line with expectations and develops very good.

Halal food marketing: an evaluation of UK halal standards

PurposeBecause of the economic significance of the Halal meat market, many food business operators have started trading in Halal meat products. Some businesses rely solely on the services of Halal certification bodies (HCBs) to assure Halal consumers as to the authenticity of Halal meat products. However, the lack of unified national or global Halal standards has resulted in confusion as to what is authentic Halal. This paper aims to survey HCBs in the UK to highlight the major differences between the various Halal standards with regard to Halal meat production.Design/methodology/approachOut of 15 HCBs that the authors contacted, 9 agreed to participate in the study. Respondents were asked to indicate what slaughter practices are acceptable according to their standard and further indicate if their respective organisations carried out speciation testing to detect the presence of foreign deoxyribonucleic acid in certified Halal products.FindingsAll nine certifiers indicated that they owned and operated according to a written Halal standard. The majority of certifiers indicated that they accepted pre-slaughter stunning if the stunning did not result in the death of animals prior to exsanguination, a Muslim should perform the slaughter and a short prayer must be recited and only manual (by hand) slaughter is acceptable.Research limitations/implicationsThe findings give an insight into acceptable and prohibited procedures during Halal meat production in the UK. Abattoir operators, meat processors and retailers can use this as a guide when selecting suitable Halal certifiers for their businesses.Originality/valueThe study reveals that there are a number of HCBs in the UK who are all operating according to the different interpretation of the Halal dietary laws. The paper further highlights the different slaughter procedures that are acceptable and prohibited to different certifiers.

Manajemen Ekstrakurikuler dalam Mengembangkan Minat dan Bakat Anak

Researcher conducted this study with the aim to know the implementation of extracurricular management to develop children's interests and talents in TK ABA 1 Blimbingrejo Jepara. Researcher used descriptive qualitative research with research subjects were students, teachers and the headmaster of TK ABA 1 Blimbingrejo Jepara. The data collection method are documentation, interview and observation. Then it is processed by interactive data analysis techniques, with four stages in analyzing, with data collection, data reduction, data presentation and drawing conclusions. According to the Minister of Education and Culture Regulation No.62 of 2014 stated that the schedule of extracurricular activities outside of study hours is under the supervision and guidance of the school. Extracurricular activities carried out at half past ten to half past eleven, the types of extracurricular activities include drum band, Iqro, coloring, dancing, playing traditional instruments, memorizing pancasila and short prayers. The results of this study show that the interests and talents of children can develop with the extracurricular management at TK ABA 1 Blimbingrejo Jepara.

MANAJEMEN EKSTRAKULIKULER DALAM MENGEMBANGKAN MINAT DAN BAKAT ANAK di TK ABA 1 BLIMBINGREJO JEPARA

Researcher conducted this study with the aim to know the implementation of extracurricular management to develop children's interests and talents in TK ABA 1 Blimbingrejo Jepara. Researcher used descriptive qualitative research with research subjects were students, teachers and the headmaster of TK ABA 1 Blimbingrejo Jepara. The data collection method are documentation, interview and observation. Then it is processed by interactive data analysis techniques, with four stages in analyzing, with data collection, data reduction, data presentation and drawing conclusions. According to the Minister of Education and Culture Regulation No.62 of 2014 stated that the schedule of extracurricular activities outside of study hours is under the supervision and guidance of the school. Extracurricular activities carried out at half past ten to half past eleven, the types of extracurricular activities include drum band, Iqro, coloring, dancing, playing traditional instruments, memorizing pancasila and short prayers. The results of this study show that the interests and talents of children can develop with the extracurricular management at TK ABA 1 Blimbingrejo Jepara.

Short Women’s Prayers in Spoken Ladino During three Times of Crisis

This article discusses a limited number of ritual incantations or short prayers, used by Ladino-speaking women during crises – birth, war, or drought. These prayers, transmitted from one woman to another, were chosen because they are absent from the two major recent books on women’s prayers – Aliza Lavie’s A Jewish Woman’s Prayer Book (2008), which includes women’s prayers from different ethnic communities, some in Ladino, and Ora (Rodrigue) Schwarzwald’s Seder Nashim (2012), prayers from a sixteenth century Ladino prayer book. This article seeks to document those short prayers before they are lost. They are quoted directly from Ladino-speaking informers, and discuss their life experiences, cultural norms, and individual discomforts.

ANALISIS EDUITAINMENT DAN BRAIN BASED LEARNING PERSPEKTIF PSIKOLOGI PEMBELAJARAN PAI DAN AGAMA.

Development of learning today sue to educators improve quality so that achieved expected learning purpose. a learning model which is seldom explored as creative and innovation teacher, specially Islamic study material is demanding rote such as the Qur’an, Hadith, Reading of short prayers, and short letters in teh Qur’an. Theory of edutainment and brain based learning is an exciting innovation learning model.understanding learning model can be an alternative for general teacher or Islamic education teacher to learn implementation it in a teaching and learning process. The research purposes analyze two theories in terms of the similarities and defferences in psychology of learning PAI (Islamic education) and psychology of religion. Researchers reviewing the literature from books, article and journals, analysis this study using a comparative analysis tested both using rational comparisons.

Placenta Ceremony For Social Culture And Hope Human Hindu Bali

<p>The birth process for Hindus is a sacred process and full of beauty. Special Hindu humans in Bali have gone through a very diverse ritual process since the womb. This research is a type of qualitative research that involves the socio-cultural values and expectations of Hindu Balinese people from the ceremony to mend the placenta. Information was collected from religious leaders, community leaders and Balinese Hindu couples who have babies. Descriptive analysis and content used to analyze the results of the data obtained. The results show the process of ceremony of placenta a hereditary process of inheritance carried out by Hindu communities in Bali. There is no significant change from this process in a socio-cultural way because it considers the things that are commonly done by the philosophical media used to change some modifications. The hope and purpose of mending the placenta is still done through a short prayer. Many Balinese Hindu couples don't know about the special mantram that is said during the process of humming. It is recommended that the process of mending the placenta be carried out in accordance with the ceremony in accordance with Hindu literature through the guidance and guidance of traditional stakeholders and Hindu religious leaders, without changing food and support.</p>

Unknown Polish Subscriptions to the Emblems of Otto van Veen and Herman Hugo: A Study on the Functioning of Western Religious Engravings in the Old-Polish Culture

The Seweryn Udziela Ethnographic Musem in Cracow holds an impressive collection of old engravings, among which there are also copperplates by Cornelis Galle. He used selected prints from Amorum emblemata (1608) and Amoris divini emblemata (1615) by Otton van Veen and Pia desideria (1624) by Herman Hugo to create his own emblematic cycle on metaphysical relations between the Soul and Amor Divinus. The drawings from the works of Veen and Hugo were very popular in the seventeenth century and inspired numerous poets and editors around Europe. In the Polish-Lithuanian Commonwealth, it was Hugo’s Pia desideria that aroused particular interest. The cycle was imitated and translated by e.g. Mikołaj Mieleszko SJ, Zbigniew Morsztyn, Aleksander Teodor Lacki, and Jan Kościesza Żaba. On three of Galle’s prints stored in the Cracow museum, an anonymous author wrote epigrams, unknown until now, that accompany the images taken from the cycle by Veen (no. 8 and 21) and by Hugo (II 5). This emblematic microcycle was, with all probability, written down at the end of the seventeenth or at the beginning of the eighteenth century by a nun or a monk in one of the Lesser Polish convents or monasteries. Possibly, the origins of the cycle may be linked with the Carmelite convent in Cracow. And whether it is the actual place where the cycle was created or not, it is a good point to begin studies on the employment of emblematic practices in Catholic convents and monasteries in the Polish-Lithuanian Commonwealth from the sixteenth to the eighteenth century. Imported copperplates and woodcuts were a typical piece of the equipment of a cell. They were hung on the cell walls or were simply collected in sets of prints and often exchanged as gifts among nuns or monks, e.g. on the occasion of the New Year (an example of such a gift from 1724 is given in this paper). It was a common practice to write notes of diverse character on the reverse side of such prints, e.g. autobiographic details, short prayers or excerpts from sacred texts and religious literature. Still, the main purpose of the emblems was their application in everyday meditations and other forms of personal prayers. The three subscriptiones in the Ethnographic Museum in Cracow are also prayers of this kind, combining word and image.

АВТОРСЬКА МОЛИТВА У ТВОРЧОСТІ ВІРИ ВОВК

The article is devoted to the analysis of the genre of the author’s prayer in the literary works of Wіra Wowk. The object of study for the first time was not only poetic, but also the writer’s prose and dramatic texts. The analysis of biographi- cal and literary works testified that the genre of prayer is an integral part of the Wіra Wowk’s work. This genre is multivariate embodied in the writer’s prose, poetry and drama. On the basis of the analysis of biographical and literary criticism, the organicity of the genre of prayer in the work of Vera Vovk and the specifics of his embodiment in prose, poetry and drama is emphasized. It is noted that short aphoristic verses and prayers are characteristic of poetry, and long prayers and meditations are characteristic of prose and drama. The writer puts prayers in the context of the work (characters’ prayers) or introduces them into the plot as inserted elements (author’s prayers). These are prayer-requests, thank-you prayers and prayers-glorification, and also prayers-confessions and prayer-reflexions. Their recipients are the Lord God, the Virgin Mary and the saints (Teresa of Lisieux, Francis of Assisi, Nicholas of Myra). The topics of these prayer texts cover the themes of creativity, spiritual quest, and the fate of the native land. The author’s prayers of Wіra Wowk also have a wide palette of artistic means, namely: biblical reminiscentism (introduction to the text of allusions and symbols from the Old and New Testament), synthesis of poetry and prose (to reproduce the dialogue be- tween earthly and heavenly), symbolism and metaphorical, thanks to which in a few words it is possible to express a deep meaning. Especially brightly these funds are reflected in the poetry of Wіra Wowk. These are verbal prayers and prayers without words (colors, sounds of musical instruments), as well as prayer speech and silence prayer, prayer acts and prayer contemplation. In Wіra Wowk’s poetry there is a distinct and unusual image of the Creator God, embodied in the symbolic guises of the Master, the Gardener, the Jeweler, the Astronomer, the Builder, the Film Director, whom no one sees, and the Captain on the river of life. The analysis shows that the genre of prayer is an integral component of the artistic thinking of Wіra Wowk. The literary prayers of the writer are not copies of canonical texts, but are original works.

The Development of the Expanded Tachanun for Monday and Thursday

Abstract On Mondays and Thursdays many supplications are added to the standard Tachanun prayer. These additions are not noted in the Talmud, and first appear in Geonic literature. This article traces the development of the Monday/Thursday Tachanun, from its beginnings as a short prayer with multiple options, to its later form as a long prayer with no room for personal choices. The current traditional Monday/Thursday Tachanun is seen to be a collection of many smaller earlier Tachanun prayers.

Rabbi Elazar Ben Pedat's Quest for a Golden Age

Rabbi Elazar’s short prayer consists of seven requests, beginning with requests for peace and many students. R. Elazar lived in the third century in Babylonia and Israel during a tumultuous period of instability which followed a golden age, and it was during that former golden age that Rebbi authored the Mishnah. We analyze Rav Elazar’s prayer, his personality, and the historical circumstances of his life. We conclude that R. Elazar recognized the historical insight that great Torah breakthroughs require a golden age of political stability. Rabbi Yochanan ben Naphcha was R. Elazar’s teacher and colleague, as well as the foremost Torah scholar in the latter half of the third century. Our insight sheds light on an enigmatic conversation between the two scholars that took place when R. Elazar was ill and R. Yochanan came to visit him. At the end of the conversation, they both weep that R. Yochanan’s “beauty” wastes away in the dirt, which we interpret as the opposite of a golden age.

Neurophysiological Approach to Examining Knowledge/Belief in the Prayer of an Untrained Person: A Case Study.

An adult female (22years) of Christian orthodox religion was examined during the silent Lord's prayer, the most common, short prayer, with the aim of possible differentiation between belief and knowledge in her experience, analyzing the behavior of subgroups of theta and beta cerebral EEG rhythms, which occur through constant and occasional activation of cerebral regions. The participant was not trained in reading the prayer to herself or other people. EEG examination was performed by Nihon Kohden Corporation, EEG-1200-K Neurofax apparatus, in the monopolar longitudinal montage in the system of 10/20 electrodes aimed at determining the peak frequency value of each exploratory site. The method of result analysis was based on connecting cerebral regions into networks of 3 or more members according to identical peak frequency value, which was observed within subgroups of theta and beta frequencies and analyzed through a proximity index and continuity and discontinuity of activation during the observed period. Out of the definite observation sample of 3s from each subperiods (beginning, middle and end), a window of 2s was moving from the beginning till end of the period with 200-ms time lag. This resulted in six subsamples for each electrode and for each experimental situation (resting state, situation of prayer). Stable and unstable activity of the regions was assessed within subgroups via cartographic formulas equivalent to the states which subgroups of theta and beta imply in psychophysiological sense. The results indicated that through participant's inner dialogue-monologue there are elements of both knowledge and belief, and that this phenomenon is possible considering insufficiently specific circumstances of the experiment and the participant herself, such as her relatively young age and insufficient practice of praying. The paper discusses the types of connections between regions which imply knowledge and those related to belief according to our understanding and regarding findings in literature.

Dining with Christ and His Saints. Tableware in Relation to Late Medieval Devotional Culture in Sweden

SummaryThe profane meal was an important part of social life during the Middle Ages and could take place within a single household, at a larger banquet or in the community of a guild. The focus of this article is on medieval material culture in relation to the meal. At the centre are cutlery and drinking vessels from medieval Sweden such as spoons, knives, jugs, drinking horns, bowls and goblets. These categories of objects have so far been studied only on a limited scale and mostly from the perspective of the material, technique, style, trade and practical use, while the function and meaning of inscriptions and images have not been thoroughly examined. The article points at the appearance of pious images and prayers in relation to Christ and the saints on utility goods as an expression of a desire for and a promise to receive help and protection in everyday life. Devotional images or short prayer inscriptions could in all likelihood generate a response in the form of a quick prayer or a pious thought. Objects such as the presented utility goods could accordingly activate devotion. Open to the senses in relation to devotion, the owner could view the images, read the prayers aloud or silently, touch the images and words with the fingertips, lips and tongue and in that way come in direct bodily contact with what was regarded as sacred.

The Short Happy Life

The Short Happy Life Steffan Hruby (bio) The Short, Happy Life, buddhism, death, Steffan Hruby, Fiction, prose, story We used to coax ants onto our hands and trap spiders in empty glasses to release them into the yard. Moths and ladybugs went out the window, but we never did solve our winter problem in Minnesota. We thought about putting all of them into a terrarium, but that hardly seemed fair to the nonspiders. And yet we couldn't control them, so Mom had us murmur a short prayer and crush them in a tissue. We rationalized our little insecticides by telling ourselves each would be reincarnated as a praying mantis or something, though I never understood what was so great about those vicious things always hooking, fighting, killing. They'll even kill small birds, as if destroying their future selves. Birds are more evolved than any bug, since they are closer to Buddha nature. So it all seemed a little backward. It was hard being American Buddhists without teachers or cultural traditions to explain things. If we weren't misunderstanding, we were being misunderstood. Once Dad and I found this little red-faced man puzzling over our STOP TRANSMIGRATION NOW bumper sticker. The guy looked like an angry fetus. It was a bright spring day, the busy parking lot a glaring frantic field of pinballing light. Road grit from the recent thaw ground beneath our feet as we approached the car carrying groceries. The hunched little man looked up squinting through one eye. "I like your sticker," he said. My dad has a long somber face, grim mouth, and sad blue eyes, but hearing this he absolutely glowed. "Thanks," he said, extending his hand. "I'm Francis Macomber." Dad had been waiting for this moment a long time, yet his gesture went unnoticed. "Yep," said the man. "We should just build a damn wall. Fucking wetbacks." I laughed and laughed on the way home. "Oh my God, you looked so happy. I've never seen you look so happy. Then wham! You should have seen your face!" Dad was so embarrassed his eyes got all watery and I couldn't go on. "Well at least now you know why Latinos give you dirty looks," I said, remembering the time he complained to Mom. [End Page 175] "I guess so," he said thoughtfully. He never took it off, though. ________ Sometimes I think all my parents' talk about Buddhism and "inner peace" was just a bunch of lies. They argued constantly. Dad was stubborn, but Mom was persistent, and persistence always won. Mom was a planner. And once she started talking about her plans she'd go on with a lulling verbosity. She was like a wizard casting spells as Dad sat on their bed listening, his lean body sliding further and further down the wall like a collapsing marionette. Then something happened that changed everything. It began when we bought the new house. We'd lived in five houses and three school districts, and Dad and I were fed up. It wasn't the money exactly. Dad was a doctor and he had an inheritance; we were just sick of rearranging our lives all the time. But Mom was bored or something. She used to have some lame corporate job, back when she was "all anger and drama," then she married Dad and became a holier than holy wannabe monk and lover of all things Asian. "Oh my God, Mom. Again?" I asked. "What more do you want?" She tilted her head and smiled at me. "What a question, Ashoka," she said. "I have friends in this neighborhood. I don't want to move." Mom sat thinking for a moment with a playful expression on her face. She really was charming sometimes with her high cheekbones and dark, shimmery eyes. Pretty too. Some people said she looked like Ingrid Bergman and would kind of gush about her. Anyway, Mom just quoted a poem by Master Huong Hai. A silver birdflies over the autumn lake.When it has passed,the lake's surface does not tryto hold on to the image of the bird. "What?" I asked...