Ancestor Worship Research Articles

Reconsidering Syncretism and Contextualization: The sangoma-Prophet Phenomenon in South African Neo-Prophetic Pentecostalism

The emergence of African Christianity from missionary tutelage towards the close of the nineteenth century and early twentieth century raised concerns of syncretism that only eased with arguments of contextualisation in the 1970s. The arguments some missiologists in Southern Africa made, especially about the older Spirit churches (Zion and Apostolic churches) as indigenising agents, almost retired the concept of syncretism in relation to these churches in favour of recognising them as being responsive to their context—hence, agents of contextualisation. The advent of the neo-prophetic movement requires a reconsideration of both the concepts of syncretism and contextualisation of the Christian faith, especially in light of the alleged interaction of some in this movement with ancestral spirits. The article concerns itself with the question: why does the advent of neo-prophetism require a conceptual reconsideration of syncretism and contextualisation and to what end? The search for an answer to this question adopts a qualitative desktop research approach. The study seeks to understand the reasons for the traditional healing (sangoma) prophet phenomenon requiring a reconsideration of the mentioned concepts.

Continuity and discontinuity of rituals: Covid-19 pandemic in Southern Africa

The onset of the SARS-CoV-2 virus in late 2019 gave way to the coronavirus (Covid-19) pandemic that changed the world. These changes impacted many spheres of ritualised social life, including burial, funerary and cultural rituals, and rites of passage. In this article, we focus on the reorganisation of life and the reimagining of rituals arising from the Covid-19 pandemic in relation to ancestral veneration in Cacadu and Queenstown (Eastern Cape, South Africa), burial practices amongst Basotho (Lesotho), state funerals in Lusaka (Zambia), funerary and mortuary practice generally in South Africa, and everyday cultural practices of care in Eldorado Park (Gauteng, South Africa). In these sites, lockdown regulations saw ritual, burial and funerary practices carried out in novel, uncanny ways that unsettled communal support systems and obligations. This included the slaughtering of animals, or lack thereof, and changes in customary mourning practices at both communal and state level. In extrapolating the above, this article relies on ethnographic data gathered by way of in-depth interviews, participant observation and auto-ethnography, to explore and discuss how the pandemic has changed and (re)shaped burial, ritual and funerary practices in Southern Africa.

The cult of ancestors in Azerbaijani folklore

The cult of ancestors in Azerbaijani folklore

PENGARUH AGAMA KATOLIK DALAM POLA RELASI DUAN-LOLAT PADA MASYARAKAT TANIMBAR UTARA

The North Tanimbar community in the Maluku Islands has a tradition of a relationship pattern known as Duan-Lolat (Giver-Receiver). This Duan-Lolat relationship pattern originates from the context of marriage, namely the relationship between man (husband) and woman (wife), which at the same time also implies the relationship between nature and humans (cosmological) as well as the master (the king) with his servants (political). This research, using a qualitative approach with interviews and literature studies, aims to examine the influence of Catholicism in the Duan-Lolat relationship pattern. The results show that before the Catholic faith entered, the people of North Tanimbar embraced animist beliefs centered on human relationships with the universe and ancestral spirits, referred to as Makenar and Batmakenar. After the Catholicism entered in their society, the community’s belief system underwent to change. In this religious context, Duan, as the Giver, which in the original beliefs was identified with men, nature and kings, is now applied to God or Ubila’a, in their language. Meanwhile, Lolat, as the receiver, which was originally identified with women, humans, and servants, is applied to humans in their relationship with God. With this new understanding and meaning, Catholicism can be easily accepted by the North Tanimbar community, while strengthening the community’s understanding of the relationship between humans and God, as well as forming the basis for religious practice and the community.

KEPERCAYAAN ANIMISME DAN PAHAM KETUHANAN FUMIRIPITS DALAM MITOLOGI SUKU ASMAT

The Asmat tribe who inhabit the Land of Papua, has a belief in divinity that is deeply rooted in the Fumeripits myth. Fumeripits is seen as the highest god, above the ancestors of the Asmat tribe, who is considered the creator, having higher power and authority. The writing method used is literature study and uses primary data obtained directly through interviews with sources. The aim of this research is to explain Fumeripits divine understanding and reveal how the Asmat people view the role of ancestral spirits in their lives, including how ancestral spirits provide prosperity for the living. Based on the Fumeripits myth, the Asmat people believe that their ancestor was a young man who was skilled in the art of carving. They believe there are three worlds, namely Asamat Ow Capinmi (world of the living), Damir Ow Capinmi (stopover place), and Safan (Heaven). Asamat Ow Capinmi, the Asmat community has an obligation to do good and obey customary law. To help ancestors experience liberation from Damir Ow Capinmi.

Reimagining Nature in Selected Hawaiian Literature: An Indigenous Ecological Perspective

This study analyzes four selected works of Hawaiian literature, focusing on the refiguration of nature, presenting it as an active and conscious subject. Contrary to Western anthropocentrism, which instrumentalized nature, Hawaiian literature underscores the profound interconnectedness shared between humanity and the more-than-human world. This distinctive environmental imagination permeates the narratives and rejects Western distinctions between the human and non-human realms by intertwining the supernatural and human agency. The reading of selected Hawaiian literature analyzes how nature is positioned as an active subject with its agency, not merely a passive, static setting. Personification in Hawaiian literature primarily focuses on female figures, Pele as the volcano goddess and various ancestral spirits known as ‘aumakua. This critique of anthropocentrism is deeply entrenched in Hawaiian cultural and spiritual traditions, where gods, goddesses, and ‘aumakua personify various elements and forces within the environment. This reimagining invites us to consider a different environmental imagination, recognizing the active agency of the non-human world. In conclusion, this study highlights how the Native Hawaiians ecological discourse seeks to reorient humanity’s relationship with the natural world.

Мыжа в представлениях коми-пермяков

the notion myzha remains relevant for the Komi-Permyak people in the XXI century. This word most often refers to diseases of people and animals, loss of livestock, which are considered the punishment of ancestors or Christian saints. The known information about this worldview phenomenon is summarized in the article. The author defines the semantic meaning of the word, the features of the phenomenon and notes common features with the traditions of other peoples. Objective: to determine the meaning of the words myzha and myzhjyny in the traditional culture of the Komi-Permyak people and to bring out the ritual and mythological complex associated with them. Research materials: published materials of the XIX–XXI centuries, field materials of the author. Results and novelty of the research: the author’s field materials are introduced into scientific circulation. For the first time, a comprehensive analysis of the representations about myzha is carried out, which allows to identify their specifics and dynamics of development; to identify the connection with ritual practices; to identify common features with other peoples. At the present, the Komi-Permyak people use words with the root myzh in several meanings: illness, punishment from supernatural power, and witchcraft damage. The representations about myzha are syncretic. They combine faith in polytheism, ancestral cult, animism. They led to the development of a number of ritual practices aimed at diagnosing the 139 Bulletin of Ugric Studies. Vol. 14. № 1 (56). 2024. causes of illnesses and misfortunes, healing and atonement for sins. Among them are the ritual of divination with a hanging axe, the customs of sacrifice, tributes to the Christian icons, healing in river water.

“[B]ury me with my fathers:” Seeking the Pastoral Relevance of Genesis 49:29 in the Nigerian Context

Jacob’s instruction to his children in Genesis 49:29 to bury him in Canaan finds relevance in Nigeria in the context of the importance attached to burial on ancestral land. In Nigeria, when it became unlawful to bury in residential areas, the emphasis shifted away from the ancestral land to burial in one’s country home. Hence, employing narrative analysis and the descriptive approach, the article examines the pastoral relevance of the text in contemporary Nigeria relative to burial on ancestral land. It finds that burial on ancestral land in ancient Israel and Nigeria served some socio-cultural purposes. In both contexts, the practice signifies that the deceased has died a good death. Burial sites are also a basis for asserting land rights, identity and belonging. The existence of the deceased’s tombs on the family land reflects the belief in an existing relationship between a people and their ancestors. The work concludes that while many aspects of the burial customs are no more relevant for contemporary Nigerian Christians, burying on the ancestral land still has socio-cultural values, such as inculcating regard for one’s community of origin, the need for regular reunion with relatives, and the importance of acceptable character. Therefore, in contemporary Nigeria, Genesis 49:29 is an appropriate passage for teaching these precepts during Christian burial services. Keywords: Jacob’s burial, Israelite burial customs, Ancestral veneration, Nigerian Christians and burial in the country home, Burial and character

Religious syncretism in the funeral and memorial rites of the Crimean Tatars in modern times

The author touches upon the funeral and memorial customs and rituals of the Crimean Tatars, in particular their content and transformation. The main purpose of the study is to examine the mutual influence of religions and identify elements of ancient pre-Islamic beliefs in the funeral culture of the Crimean Tatars during the late XVIII-early XX centuries. Based on this, the author of the work had two main tasks: 1. To highlight and characterize the main customs and rituals that formed the funeral and memorial complex during the specified period; 2. to highlight the rituals that are conditioned by religious prescriptions and rituals formed as a result of the mutual influence of ancient Turkic views with Islamic religious norms. In general, based on the fact that customs and traditions imply an inherited set of behavior, studying the ritual component will allow us to assess the stability of the development of the spiritual culture of the Crimean Tatars. An analysis of ethnographic descriptions, diaries and records of travelers published in the XIX - early XX century was carried out on this topic. The 20th century allows us to reconstruct the funeral rite and identify elements not related to religious dogmas. The novelty of the research lies in the fact that the conducted rituals are considered through the prism of Islamic doctrine, which allowed us to partially determine the degree of religious syncretism in the culture of the Crimean Tatars and identify specific elements associated with ancient pre-Islamic views. As part of the study, it can be concluded that Muslim religious norms were generally observed. Among them: the order for the speedy burial of the body, the correct corpse laying and the vestments of the deceased. At the same time, there are separate descriptions of the funeral rite, where some variability in the performance of rituals is presented, in particular, improper sitting of the corpse and the presence of inventory, which is explained by religious competence and the preservation of echoes of ancient pre-Islamic cults. The echoes of ancient cults are mainly traced in memorial rites, through a ritual meal. Cooking, especially the food that the deceased loved, refers us to the veneration of the cult of ancestors, which was represented among the Turkic-speaking tribes before the adoption of Islam. At the same time, since the meals were accompanied by the recitation of prayers for the deceased, they were firmly associated with religious norms among the inhabitants.

Music of Panwang Festival ceremony in northern Guangdong Province China

The purpose of this research is to study The Historical Background of the Panwang Festival and its Ceremonial Music Characteristics in the Yao Region of Northern Guangdong Province, China.Use qualitative research processes along with field studies. Data were collected through interviews and literature researchThe history and current situation of the Yao ethnic group and their ancestor worship ceremony, the Panwang Festival, in Ruyuan County, northern Guangdong, China, are discussed, and the characteristics of the ceremonial music of the Panwang Festival are analysed.the research found were: 1) Geographical Characteristics and Ethnic History of the Yao Ethnic Area in Ruyuan County, Northern Guangdong Province. 2) History and content of the "Panwang Festival" rituals in the region. 3)Characteristics of musical instruments, songs and singing in the "Panwang Festival" ceremonies of the region. It reveals the geographical features, history and humanity of the Yao region in northern Guangdong as well as the unique musical style and cultural connotations of the Panwang Festival ritual music in the region. The aim is to better understand and pass on the Yao music culture, to excavate and reveal its cultural connotations and values, to promote cross-cultural exchanges and academic co-operation, and to contribute to the protection and development of Yao music culture.

Memory Politics of Mass Graves and Commemoration: Korea’s Cheju April 3rd Incident

This article enquires into questions of state violence, cultural trauma, commemoration, and memory politics with respect to the Cheju April 3rd Incident or “the 4.3” (1947-1954), which is regarded as the precursor of the Korean War. After the Special Law for Investigation of the Truth about the Cheju April 3 Incident was established in 2000 by the government, “the 4.3” was officially recognized as a case of state violence and civilian massacres. Due to long-term enforced silence and suppression of “the 4.3 memory,” however, the divergence between state memory and local individuated memory has created conflict over the identity of the victims of mass killing, the commemoration of the event, and the complex politics of postmemory. Drawing on Hirsch’s concept of “postmemory” (the type of inter-generational memory that mediates the past memory in its affective force), this paper explores the way in which this divergence is mediated in commemoration rituals of ancestor worship and reburial of dead bodies exhumed from mass graves. As material evidence of mass killing and its affective presence, the remains “animate” political action for moral judgement about responsibility for massacres. Placing the dead in a proper family tomb or public enshrinement hall shared with other mass dead in the 4.3 Peace Park becomes the most significant concerns of the bereaved families. It shows how state involvement in the management of remains and ancestral veneration custom continues to exert an influence on the surviving families of the dead as well as the victims of the 4.3. In opposition to the structural state intervention, there persisted a community action that continually repaired the loss of social relations and restored communal history through creating the children’s collective grave and family cemetery and inventing island-wide shamanic rituals in the public sphere. In this article, we witness the community of death and loss, which is newly formed through cultural trauma and restorative justice in the post-atrocity era.

The role of advisor Yang Pu in the spread of the Confucian ritual system in the Jin state

The reign of Tai-zu (Jurchen name: Aguda) and Tai-zong (Jurchen name: Wuqimai) started the Jin State’s formation. At that time, Jurchens actively recruited Liao and Song officials. These Confucian-educated officials contributed to the adaptation of the Jin State to the new political and cultural realities. They worked in the sphere of external relations of the Jurchen State, as well as in public administration and education. These officials became the transmitters of Confucian ideas on the state, power, emperor, rituals and rules. All these aspects were new to the Jurchen culture. It is known that Yang Pu, Aguda’s advisor, actively introduced Chinese ceremonies in the field of foreign relations of the Jurchen state, as well as court etiquette. It is likely that at the same time the issues of religious worship in Jin were discussed, then Aguda heeded Yang Pu’s advice about the need for joint sacrifice to Heaven and Earth, worship of ancestral spirits in temples. However, in the summer of 1123 Aguda was ill and died in the 9th month of that year. Historical sources indicate that the implementation of ceremonial transformations took place immediately after Tai-zong’s ascension to the throne, under whom Yang Pu presumably continued his service. Under Tai-zong, a new government system was introduced, new court rites and religious cults were discussed and approved. Later, ancestral temples appeared in Jin, places of worship of Heaven and Earth were identified. These and other ritual innovations were gradually integrated into the culture of the Jurchen state.

Sensory Architecture and Public Spaces in the Practice of the Ancestral Ritual of Huaylarsh in the District of Pucara

Sensory Architecture and Public Spaces in the Practice of the Ancestral Ritual of Huaylarsh in the District of Pucara

彝族民居及其蕴含的精神文化内容研究

Yi people is the most populous and widely distributed ethnic minority in southwest China. In the long historical development process, Yi people has invented and created various folk houses with distinctive characteristics. Yi folk houses are important material and cultural symbols in Yi culture. They embody the ethical thoughts of blood, respectability, nature worship, ancestor worship, totem worship and other beliefs and customs, the spiritual and cultural content it contains is an important component of the traditional spiritual home of the Yi ethnic group.

Ancestral Rites, Clans and Cultures of Khambus of Khambuwan

The aim of this study is to investigate the khambus of Nepal with the focus on the ancestral rites clan and culture. The Khambu Rais or Rais are one of the most ancient indigenous ethnolinguistic groups of Nepal. who used to live in wallo kirant and majh kirant for particular reason. khambus are nature worshippers. Culture is something that people actively create, and it soon helps to shape a population’s sense of self. The myths, tales, shared origin, and cultural history helped to validate and solidify the group’s identity. In this article, stated about khambus and their traditional culture and rituals, despite the fact that they currently incorporate various mainstream religions and rituals. Khambuwan is called majh Kiratand wallo Kirat. khambus called Kirat Rai. Kirata is a generic term for Mongoloids and thus was used in numerous Sanskrit and classical texts as well as some Indian epigraphs. ‘Rai’ is a derivative of Raja. This title is said to have been conferred on the Khambu chiefs by Prithivinarayan shah after the Gorkha conquest of Khambuwan, Although the Khambu are typically thought of as a single organization, a look at their background would show that they actually consist of countless smaller groupings known as thars. Based on their social structure. The Khambu are examined for their differences and similarities in this essay. The Khambu society’s cultural facets can be revealed by an effort to comprehend the intricate nature and operation of the thars and rituals. This study, Philosophy. Uses interpritivism because it retains the purpose of understanding and interpret a research perspective on the sources and factor about khambu society and it’s culture and clan. Nature of Sources of data will be qualitative. Fact will be analysis by primary and secondary sources. Finding of this essay is khambu are still existence with unity in diversity clan by culture.

Keunikan dan Daya Tarik Wisata Budaya ”Ritual Asyek” Dalam Media Film Dokumenter karya Syafriandi

Documenter Film is an actualitation of work art that created from inspiration and ideas of the past event. Various programs of documenter film that existed in a society give information and knowledge through audio visual recorded. The benefits of documenter film is it’s capability to give constructive solution to the tourism phenomenon and local cultural uniqueness. The ritual of the Asyek dance is a sacred event that is to call the ancestral spirits. The ceremony or the ritual asyek event is done by involving special persons that has magical power usually it called by dukun (Pengasouh). The ritual asyek dance showed by actractive performance through documenter fillm media. Its created in a kind of association of pictury story telling. Kind of the performance called as art film or experiment. The combination of picture, music and sound atmosphere (noise) artistically as a main part of this event. Element of music is an important part that gives life movement which aroused someone’s emotion. The ritual of asyek dance as a cultural treasures of Sungai Penuh Jambi have an own uniqueness in a cultural tourism.

SHEMBE PHILOSOPHY: THE DECOLONISATION OF RELIGION AND SPIRITUALITY

This piece of scholarly work in the sight of the public is crafted to drive or to win any theological debate or argument but I simple seek to advance the understanding of Shembe in the specific area of His philosophy not the holistic Shembe. This I say because no one on earth can claim in totality that he or she has a better understanding of Shembe, hence choosing the concept of philosophy which is the critical examination of ground fundamental beliefs and analysis of concept, doctrines, and practices was relevant. The process of decolonization has been a significant area of scholarly inquiry in various fields, including religion and spirituality. Shembe philosophy placed a strong emphasis on cultural revival and the restoration of African spiritual practices. The movement sought to reclaim African spirituality while accommodating certain aspects of organic Christianity. Central to Shembe philosophy was to reconnect the so-called lost generation of Abantu in the ancestral connection, the veneration of ancestors, and the preservation of African traditions (Wababa, 2018). The complexity of such role from Jehovah was delicate and crucial. Isaiah Shembe known as Umqaliwendlela would hear a voice singing new unexpected words. A qualitative study method was employed in this study to enable a comprehensive exploration of the experiences, perspectives, and practices within Shembe communities. The study findings revealed that the key principles and teachings of Shembe philosophy have now a massive influence and understanding of decolonization in guiding the community’s beliefs and practices. The community have incorporation of Shembe philosophy into their daily lives for decolonial transformation. The findings further revealed although numerous challenges faced by the Shembe community in their pursuit of decolonization and cultural heritage preservation, but the post-colonial era in South Africa has made much better to defend His philosophy using the current constitution chapter 2 which clearly stipulates in the Bill of Rights, which states that everyone has right to freedom of religion, belief, and opinion. Section 9, the equality clause, prohibits unfair discrimination on various grounds including religion. Shembe fought spiritual the above religious right from as early as 1900 until the formation of the South African Native National Congress (SANNC), later known as the African National Congress (ANC) on the 08 January 1912. In conclusion, the Shembe philosophy has lightning influence in guiding the community’s beliefs and practices. The post-colonial role of Shembe philosophy in the decolonization of religion and spirituality requires further exploration and development.

The Role of Ancestors in Iban Traditional Religion

Cross-cultural studies of religion have consistently treated ancestor worship as a specific, narrow practice that is found in many traditional societies but far from all of them. In contrast, Steadman, Palmer, and Tilley (1996) have proclaimed that ancestor worship was a universal behavior in traditional, small-scale societies and that the practice is found in societies where it was previously thought to be absent. In this paper, we describe one such society, the Iban, whose religious practices are often claimed to not include the worship of ancestors, despite ancestors being central to their religion. We demonstrate that many of the gods and spirits of the Iban supernatural pantheon are most clearly understood as ancestors. Furthermore, we argue that the Iban example may not be an outlier, and that ancestor worship may be prevalent in many more societies than previously claimed. We end by describing the weaknesses of some of the common reasons used to downplay the ubiquity of the practice in previous ethnographic treatments and cross-cultural studies.

The Communion of Saints in the Light of Ancestor Veneration in Africa and Its Sequels on the Christian Theology of Hope

The article argues that the praxis of ancestor veneration in Africa is a system akin to the Christian belief in the “communion of saints.” It is a system for realizing the fullest potential of human (religious) experience. Humanness is a skill developed to become more and more human with God’s help. In this regard, well-being, or in the Christian sense, “salvation” is the fruitful accomplishment of a person’s proficiencies by sustaining beneficial relationships between earthly descendants and their ancestors. This worldview is scrutinized through the lens of the Christian doctrine of the communion of saints; thus, it is a present reality and pathway to attaining fullness of well-being. The author recognizes the tripartite Church and identifies the “exalted spiritual life,” “resurrected life,” and divine life as systematically possessed through living the doctrine of the communion of saints. Christian hope is thoroughly Christological, transcending merely natural ties.

GAWAI DAYAK SEBAGAI KEARIFAN LOKAL PELOPOR INTEGRITAS DAN SOLIDARITAS MASYARAKAT SUKU DAYAK LEBANG

The focus of this paper is to explore the value in the Dayak gawai tradition which is a pioneer of integrity and solidarity as well as the identity of the Dayak Lebang tribe. Gawai Dayak is a traditional ceremony that is routinely held every year. This is not only a form of preserving ancestral culture, but also a celebration that provides a forum or place to stay in touch with each Dayak tribe to gather and meet and deliberate together. The community wants to thank Duwato for the abundant harvest. The gratitude is realized with a big celebration accompanied by rituals of respect to the ancestral spirits (Duwato Puyanggano). To explore the Dayak gawai tradition, the author uses the literature method The purpose of this writing is to invite indigenous people to realize that this tradition does need the highest attention and respect, because its existence is also the history of life and culture of the Dayak Lebang tribe. The author finally finds that this tradition must be preserved continuously, so as not to lose its sacredness.