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In this article, the author John Volk, professor of Worldview Studies at Renaissance College, University of New Brunswick, Fredericton, New Brunswick, Canada, looks forward toward the November 2017 Religious Education Association Conference, which is entitled "Learning in Encounter: Crossroads, Connections, Collaborations", and says that the conference presents a rare opportunity for Religious Education Association (REA) members to engage with self and others. The others will come in a variety of forms from near and far on a similar journey of discernment. The author reflects upon things he has learned in his encounters with others throughout his own career. Having encountered secular, atheist, and humanist "others", Volk points toward four things that have stood out for him over the years from those encounters: (1) Learning encounters with the "other" necessitate mutual trust and respect, if not friendship. The "other" is as sincere in their beliefs and values as is the "self". (2) Learning encounters broaden and deepen one's own worldview. Encounters with indigenous Peoples in Canada, New Zealand, and South Africa have propelled the author to examine his own tradition. (3) Learning encounters become a lifelong discernment of one's own truth and certainty, a spiritual journey engaging life's ultimate questions. Insights gleaned from secular "others" open up new questions, perhaps even new possibilities. (4) Learning encounters increase one's literacy, of one's own beliefs and values and no less those of the "other". Learning encounters with the "other" open up the human spirit to journey beyond worldviews that limit its scope to the saeculum, to tap the divine mystery at the core of traditional religions, through varieties of meditation, ceremony, ritual, and contemplation.

The article discusses psychological practices and knowledge from the Tenetehar-Tembé (an Indigenous people who live on many riverside regions in the states of Pará and Maranhão, Brazil) tradition. Their rites and narratives carry processes of construction of women as leaders. We argue that, through the community processes of construction of the person, Tenetehar-Tembé women effectively become references for decision-making inside each community and in the articulation between their communities. That is, through the rites and narratives, women become more deeply engaged in caring for the people in their communities. Women are progressively recognized for these practices among families and villages, where they actively participate in productive and political activities. Indigenous psychology, therefore, broadens the understanding of the processes of construction of the woman leader devoting attention to how participating in rites and sharing Indigenous narratives constitute the experiential basis for people's feelings, thoughts, and actions reflexively oriented in the communities. [ABSTRACT FROM AUTHOR]

The book Biserica de alături [The church next door] addresses some of the lesser-known rites of the shepherds from the Romanian Carpathians, such as the marriage at the fir trees, the confession, the prayer at the tree, and eating tree buds at Easter. Laura Jiga Iliescu describes these rites following long-term research on the mountain plateaus and in the hearths of the pastoral villages at the foot of the mountains.

This article examines the cemetery as a site imbued with religious manifestations, cultural expressions, and sacred symbolism, presenting the relationship between beliefs and cultures expressed in response to death through burial grounds. Based on empirical research at the Municipal Cemetery of Serrolândia, Bahia, the study discusses mortuary rites and the ways in which the cemetery space is appropriated, grounded in the symbolic expression of the sacred and its connections with religious representations. These expressions also manifest in human behavior towards the specifics of death, stemming from religious culture that guides human understanding of mysteries incomprehensible from a rational perspective. The qualitative approach was employed for this study, utilizing observation, oral interviews, and photographs to comprehend the cultural, religious, and social meanings of cemeteries as hierophanic sites. [ABSTRACT FROM AUTHOR]

An eco-theological analysis of African Initiated Churches (AICs) has revealed that most of these churches use water for a myriad of rituals ranging from baptism to consecratory rites. Their affinity with water even qualifies them to be dubbed water-based churches; yet, the world is faced with an imminent scarcity of this natural resource. The United Nations echoed that access to safe water, sanitation and hygiene are the most basic human needs for health and well-being; but it has observed that unless the water situation improves, by 2030, billions of people will lack access to these services because of climate change. Given this reality, there is a genuine need to examine the possibility of having the eco-theologies of AICs adapted to suit these emerging realities. The paper explores how water is used in the religiosity of the AICs in an effort to elucidate the possible challenges to be encountered because of climate change. It then examines the possibility of realigning the water uses to the current climatic trajectory. The article is largely based on desktop research which utilises secondary sources. Contribution: This article makes a critical contribution to the body of knowledge by making an analysis of the adaptability of AICs’ conceptualisation and use of water in a climate change context. An eco-theological analysis is crucial as it enables the nuancing of AICs’ theologies so that they conform to a world in a climate crisis.

Basotho have historically been victims of culturally devastating pandemics and epidemics which include the rinderpest epidemic of 1898–1902, the Spanish influenza/flu of 1918, HIV/AIDS and of late COVID-19. This spelt disaster on practices associated with caring for the sick and dying but COVID-19 remains the most memorable. This study, which is based on Lesotho experiences, uses the health communication theory, to discuss the effects of the pandemic on sickness, death and funeral rites in Lesotho during the period 2020. The purpose is to extend knowledge of how ordinary people struggled to conserve their everyday ways of life in the face of this existential threat and circulating rumours. Data was gathered through interviews, personal observations and reappraisal of secondary. The study is significant in that it calls to attention negotiating the incorporation of people’s way of life when curtailing pandemics in order to cultivate reasonable cooperation, which in turn cut costs and increases people’s confidence in the government. This kind of working together has generally been elusive in Lesotho’s confrontation with epidemics. The study found that poor communication and perceived government interference with their culture left families affected by the pandemic feeling guilty, distraught, confused, and traumatised. [ABSTRACT FROM AUTHOR]

This study analyses the early intersections between melody, rhythm and harmony, up to the recent emergence of new musical styles. Psychological studies of rhythm have shown that it has played an important role in social and relational experience. At the same time, it creates a sense of bonding between people and can alter the moods of several people at once and lead them in a unified direction. Melody, rhythm and tempo tell the listener that they are in a safe and good place, expressing a psychological need for a sense of security, providing a sense of life's pulse, similarly to the heartbeat. Unfortunately, modern human life lacks the life-like rhythm that God provided for us in creation. Ritual is our identity, our memory, a continuation of the old, an exit from the individual sphere and an entry into a communal one, into a new role, suggesting a transition, accompanied by sounds, rhythm, song, music and dance. [ABSTRACT FROM AUTHOR]

Losing a significant other through death is a tragic experience worsened by the novel coronavirus disease 2019 (COVID-19). To curb this massive increase of deaths, the South African government introduced various rules to regulate the burial process. However, these COVID-19 regulations have caused major ruptures and disruptions on how bereaved families observe and practice cultural rites and customs following death within an African context. Consequently, many bereaved family members, particularly Black Africans, struggle with adhering to the regulations and funerals have been coined ' super spreaders ' of the virus. The concerns raised in this article are twofold, namely, the impact of the Covid-19 regulations on how Black Africans grieve and mourn, as well as the involvement of social workers in formulating regulations that ought to be adhered to. This article explores the fissures and bricolages brought about by COVID-19, ultimately suggesting possible ways of dealing the losses ascribed to the pandemic. [ABSTRACT FROM AUTHOR]

The captivating tribal communities living across the length and breadth of the state of Central India and mostly in Odisha have enriched the cultural heritage of the region by their cultural diversities. Gadaba's religious life reflected through their rich folk traditions of songs, dance, music, rituals and festivals celebrated round the year adds colourful dimensions to their very existence. The amazing conglomeration of traditions, beliefs, sorrows and philosophies that together constitute and vitalize the religion of tribes has descended from antiquity and has been preserved unimpaired to the present day. Every dimension of their life covering round the year activities is intimately connected with religion and the world view associated with it. It is these aspects of their culture that give meaning and depth to their lives and solidarity to their social structure. However, in recent days many changes have been taken place in traditional religious life of Gadaba tribe. Against this backdrop, this paper has tried to explore some of that core structure of Gadaba's religious life as well as the changing dimensions of their religious manifestation. [ABSTRACT FROM AUTHOR]

This article centers around the early translation of the term Li 礼 in the Analects of Confucius (论语). This Latin translation shows that the interpretation of the Confucian term Li 礼 mostly did not include any religious meaning. This article also centers on the personal formation of the Jesuits of that time. Taking Michele Ruggieri as reference, this article details how studies based on the Latin Classics (especially Cicero) provided them with a reference to interpret this term as unrelated to religious worship. When the Jesuits arrived in China, at the end of the Ming dynasty, strong emphasis was given to the proper etiquette towards state officials. This in turn derived from the situation in the imperial court. In this historical environment, the Confucian rites (Li 礼) were interpreted as "good manners". This article also presents briefly the question of whether for Christians, Li 礼 as a proper social behavior inspired by a particular cultural tradition has any connection with or can be a problem for the rituals of the Christian tradition instituted by Jesus as vehicles of divine grace. [ABSTRACT FROM AUTHOR]

Copyright of Frontières is the property of Universite du Quebec a Montreal, Revue Frontieres and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Society is always looking for means of creation, appearing in different forms in different time situations. The way the individual is incorporated within a certain grouping is of a great importance to be studied in ethnological terms. Ethnology, as a mindset, is related with everyday life, and we live with it every day, creating new ways of superimposing old things. Through some ritual holidays, which define the authenticity of an ancient nation, such as folk calendar holidays, we will try to give some explanations about how man takes from the past, what he carries, how it can be transformed to the new generation, complete, truncated, or completely disregarded. Fortunately, we still have people with good memory who have given us some details about ritual practices. Such a comparison with information from different generations is precisely made as a result of information or inheritance between generations. [ABSTRACT FROM AUTHOR]

This study analyses the early intersections between melody, rhythm and harmony, up to the recent emergence of new musical styles. Psychological studies of rhythm have shown that it has played an important role in social and relational experience. At the same time, it creates a sense of bonding between people and can alter the moods of several people at once and lead them in a unified direction. Melody, rhythm and tempo tell the listener that they are in a safe and good place, expressing a psychological need for a sense of security, providing a sense of life’s pulse, similarly to the heartbeat. Unfortunately, modern human life lacks the life-like rhythm that God provided for us in creation. Ritual is our identity, our memory, a continuation of the old, an exit from the individual sphere and an entry into a communal one, into a new role, suggesting a transition, accompanied by sounds, rhythm, song, music and dance.

Introduction. The article examines some rites and customs once practiced in the medieval ethnopolitical alliance of Moghuls. Goals. The study attempts an insight into Tarikh-i Rashidi by Mirza Muhammad Haidar Dughlat for data pertaining to customs and rituals of the medieval Moghuls. Materials and methods. The study focuses on medieval Eastern Muslim historical sources — primarily the well-known Persian-language Tarikh-i Rashidi — as well as related scholarly publications. So, those are messages from Tarikh-i Rashidi by Mirza Muhammad Haidar of the Moghul Dughlat that serve as key reference data. The work employs the descriptive, historical comparative and other generally accepted research methods. Results. Our insights into Tarikh-i Rashidi by Mirza Muhammad Haidar have yielded some discoveries of rites and customs once spread among the Moghul tribes. These are of significant interest, since they cast some light on interior life of the medieval Moghuls that has remained virtually unattended by researchers of the past. Some of the Moghul customs and rituals mentioned in Tarikh-i Rashidi had also been witnessed among other ethnopolitical alliances of the Middle Ages. And some of the customs have even survived to date. For example, the First Kumis Festival used to be celebrated by many Turko-Mongols, including Kazakhs. Furthermore, the Moghul custom of yangilik is comparable enough to the Kazakh custom of amengerlik. Other customs and rituals of Moghuls described in the historical work under consideration need additional investigations with the involvement of new materials from historical sources and ethnographic data on modern Turkic and Mongolic peoples.

Purpose of the Study: This research delves into the dynamic evolution of marriage rites within the Krobo community in Eastern Ghana, focusing on the 'la-pomi' and 'fia' ceremonies. Methodology: Employing a qualitative approach, the study utilized narrative analysis to capture the intricate perspectives surrounding the 'la-pomi' and 'fia' marriage rites. Twenty-four participants from Krobo-Odumase and its environs, aged between 20 to 60 years, were purposively sampled and interviewed in two phases. Main Findings: The study unveiled a significant transformation in the Krobo marriage rites, from highly structured ceremonies to more adaptable forms blending traditional elements with modern practices. Key factors driving this evolution include urbanization, the influence of Western education, and the interplay with legal frameworks, all contributing to the rites' ongoing adaptation. Despite these changes, a strong commitment to preserving cultural identity remains evident among the Krobo people, showcasing their resilience and innovative approaches to sustaining cultural traditions. Applications of this Study: By highlighting the adaptive strategies employed by the Krobo community, this research contributes to broader discussions on cultural sustainability, identity, and social cohesion in the face of global changes. Novelty/Originality: This research underscores the complex negotiation process between preserving cultural heritage and embracing change, offering a unique perspective on the resilience and dynamism of Krobo cultural practices in a rapidly changing world.

The rituals, ceremonies and effervescence of the sacred manifest themselves in digital culture not only through the proliferation of new religious cults. They do so through the online actualisation of traditional religious forms but also the spiritual elevation of objects (Houtman & Meyer, 2012), practices (Carolyn, 2014) or ephemeral, playful and dreamlike images (Susca, 2016). In most cases, they involve figures that evoke the most sensitive and immaterial aspects of experience: its flesh (Esposito, 2004; Henry, 2000) and its imaginary (Durand, 1992). This is the actualisation of what Durkheim (2008) called the "social divine". We are thus witnessing the proliferation of a multitude of small churches characterised by a low degree of institutionalisation and a high symbolic and emotional density (Maffesoli, 2020). In this sense, digital sociality acquires a decisive value in transfiguring ordinary life, the realm of the profane, into a mythical and mystical experience, brushing up against the sacred in its wildest form (Bastide, 1975). Indeed, the relationships that emerge from these media landscapes reveal a capacity to associate what is separate in time and space, previously belonging to the spiritual and transcendent orders (Davis, 1999). Thus, the culture of connection and sharing actualises in secular spheres a whole set of symbolic experiences reminiscent of religious mysteries (Campbell, 2012). This imaginary modifies the modern relationship between technology and society according to a paradigm that could be called "technomagic". [ABSTRACT FROM AUTHOR]

Copyright of Zeszyty Naukowe KUL is the property of John Paul II Catholic University of Lublin, Wydawnictwo KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Karkidaka charya is the seasonal regimen followed during Karkidaka, the last month of the Malayalam calendar (mid-July to mid-August). It is the month with torrential rain, low digestive fire and causing the vitiation of three humours (Vata, Pitta and Kapha) according to Ayurveda classics. Economic imbalances of the early farming communities, low immunity and environment which is favourable for epidemics, made the month of Karkidaka more vulnerable. Hence, our older generation followed a strict regimen to avert from this detrimental Karkidaka. The present study is a compilation of the traditional practices in Kerala during the month of Karkidaka and its critical analysis. About 22 unique practices were observed in different parts of Kerala during this month. Most of the practices were observed as a caution for any upcoming pandemic in the severe rainy month. The practices cover ethnonutritional, ethnomedicinal and sacred religious aspects of Karkidaka charya. [ABSTRACT FROM AUTHOR]

This article centers around the early translation of the term Li 礼 in the Analects of Confucius (论语). This Latin translation shows that the interpretation of the Confucian term Li 礼 mostly did not include any religious meaning. This article also centers on the personal formation of the Jesuits of that time. Taking Michele Ruggieri as reference, this article details how studies based on the Latin Classics (especially Cicero) provided them with a reference to interpret this term as unrelated to religious worship. When the Jesuits arrived in China, at the end of the Ming dynasty, strong emphasis was given to the proper etiquette towards state officials. This in turn derived from the situation in the imperial court. In this historical environment, the Confucian rites (Li 礼) were interpreted as “good manners”. This article also presents briefly the question of whether for Christians, Li 礼 as a proper social behavior inspired by a particular cultural tradition has any connection with or can be a problem for the rituals of the Christian tradition instituted by Jesus as vehicles of divine grace.

This article presents the customs, rituals and beliefs of the Christmas Eve supper in the Opoczno subregion, both those practiced at the beginning of the 20th century and those that have survived to the present day. To address the problem at hand, the author has used his own factual material, collected during ethnographic field research conducted in Opoczno in 1990–1993, as well as the literature on the subject. The author’s intention is not only to present the preparations for the Christmas Eve feast and its course but also to show the customs and rituals of this day and supper as rites of passage according to the theories of Arnold van Gennep. These rituals assume three phases: preliminal, liminal and postliminal. In the first phase, a break is made with the previous reality and everyday life in order to enter a state of suspension, i.e. a transitional state, and after performing the rituals specified by tradition, to reach a new reality. The realization of rites of passage can be seen in the inner experiences of the participants at the Christmas Eve feast, which has a religious character.

This essay examines the interweaving of the notions of "civilization" and "evangelization", intersecting them with those of "civility" and "profanation" in the long history of modern colonization and contemporary anthropology. His project, to be pursued, is to lift both the taboo of the anthropology underlying modern ethnography and that of the underground exchanges between missionary churches and the activity of anthropologists in the contemporary era. For this exploration, he calls on figures who are rarely brought together, such as Guillermo Furlong and Maurice Leenhardt.

Death and funeral traditions in the pre-Christian era have been studied in different degree, thoroughly in the cultures of ancient Rome and ancient Greece, much less in detail in the cultures of pagans, who in Europe were commonly called barbarians. The article is an attempt to comparatively analyze the customs and rituals of burial of the dead in the Roman Empire and Gallia in the I-III centuries AD. The paper shows the main similarities and differences of funeral traditions in these cultures and their mutual influence.

The rituals, ceremonies and effervescence of the sacred manifest themselves in digital culture not only through the proliferation of new religious cults. They do so through the online actualisation of traditional religious forms but also the spiritual elevation of objects (Houtman & Meyer, 2012), practices (Carolyn, 2014) or ephemeral, playful and dreamlike images (Susca, 2016). In most cases, they involve figures that evoke the most sensitive and immaterial aspects of experience: its flesh (Esposito, 2004; Henry, 2000) and its imaginary (Durand, 1992). This is the actualisation of what Durkheim (2008) called the “social divine”. We are thus witnessing the proliferation of a multitude of small churches characterised by a low degree of institutionalisation and a high symbolic and emotional density (Maffesoli, 2020). In this sense, digital sociality acquires a decisive value in transfiguring ordinary life, the realm of the profane, into a mythical and mystical experience, brushing up against the sacred in its wildest form (Bastide, 1975). Indeed, the relationships that emerge from these media landscapes reveal a capacity to associate what is separate in time and space, previously belonging to the spiritual and transcendent orders (Davis, 1999). Thus, the culture of connection and sharing actualises in secular spheres a whole set of symbolic experiences reminiscent of religious mysteries (Campbell, 2012). This imaginary modifies the modern relationship between technology and society according to a paradigm that could be called “technomagic”.

The enfilade pattern is a constructive archetype found in both the material and spiritual fields. The simpler it is, the clearer its message and the stronger the faith it inspires. And vice versa: the abstract form of the structure leads to confusion. The concept of the Double Helix Enfilade of arch. Berberov suggests a complex architectural-urbanistic ensemble, the possibilities of which are revealed in the context of the creation of the Bulgarian alphabet and the phenomenon of miraculous icons. The enfilade scheme is found in rites that are transformed into transitory board games, usually with a religious or educational purpose. The most successful games in this category are based on the classic enfilade principle. The Double Helix Enfilade is suitable for successfully illustrating complex scientific theories. The games for boys and girls described in the article convey identical knowledge, but the way in which this happens is fundamentally different. [ABSTRACT FROM AUTHOR]

Copyright of Akofena is the property of Universite Felix Houphouet Boigny and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Qing History Journal is the property of Renmin University of China, Institute of Qing History and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The concept of li (rites) in ancient China encompasses three levels of meaning, namely: the rituals and ceremonies themselves, moral ethics, and a system of political hierarchy. While these three levels are related to each other, they each carry specific characteristics. When people today discuss issues such as the origins of rites, they rarely analyze the concept of rites according to these different levels, thus causing the topic at hand to be vague, ambiguous, and inchoate. In most research, both "rites" and the "rituals" refer specifically to the level of the ritual per se. "Rites" include both folk rituals and state rituals, the latter of which refers to what is commonly termed the "rituals," that is, the part of rites with state background and political coercion. The fundamental difference between the rituals and other statutes and institutions lies in rituals' performative, symbolic, and standardized nature. Their performative and symbolic nature bestowed upon the rites a special significance and publicity function which transcend everyday life. At the same time, their standardized and formulaic nature made these rites highly organized and institutionalized, while allowing them to reinforce the social and political hierarchy. The highly mature rituals in ancient China allowed both characteristics of these rituals to be developed to their fullest, thus giving rise to Chinese culture's emphasis on performance and form. [ABSTRACT FROM AUTHOR]

Introduction. The article presents a study of the functions of domestic animals and birds in the traditional rites of the Mordovians and a number of Finno-Ugric ethnic groups of Russia. Common and unique functions are revealed as well as the level of transformation of animalistic and ornithomorphic rituals of the Mordovians in comparison with the Mari, Udmurts, Komi, Karelians, Vepsians, Khanty. Materials and Methods. The material of the study includes the published folklore and ethnographic sources, field materials collected by the authors. The analysis of the material was carried out using the descriptive and contrastive methods. The synchronic and diachronic approaches were also applied in the course of study. Results and Discussion. The study has revealed a variety of functions of domestic animals and birds in traditional rites of the Mordovians and a number of Finno-Ugric ethnic groups of Russia. In addition to the function of ritual sacrifice in various rites, they perform the apotropaic function in folk signs and fortunetelling, thanksgiving and propitiatory functions in the rituals associated with the patron deities of the elements. In the modern culture of the Mordovians, the traditional ritual functions of domestic animals and birds are being transformed into the utilitarian function. Conclusion. The contrastive analysis of the Mordovians materials with the data obtained from the Mari, Karelians, Komi, Udmurts, Vepsians, Khanty has showed that the ritual tradition of each ethnic group is characterized by a common and a specific use of animals and birds. In the modern ritual practice of these ethnic groups, chickens, roosters, sheep, pigs are used in the utilitarian function.

Copyright of Akofena is the property of Universite Felix Houphouet Boigny and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Akofena is the property of Universite Felix Houphouet Boigny and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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In this paper, we try to think about the isolation and the singularity of the young girl in the Flaubertian novel. Going through the pre-texts, we realise that this isolation was not so complete for Emma as for Félicité, and that Flaubert worked to de-socialise his character. Louise Roque, with the grace of a young wild beast, follows Emma in her rebellion.

The article focusses on ubuntu and mourning rituals practised in the Tsonga culture. Tsonga cultures and rituals have been proclaimed as being different from province to province with a few similarities. The rituals referred to in this research do not however encompass the belief systems of all Tsonga people in South Africa. This study discusses ubuntu in the Tsonga context and how they partake in the processes of bereavement, grieving, mourning, death rituals, mourning practice and unveiling of the tombstone. This article addresses some challenges and the theme of liturgical inculturation in the Tsonga mourning processes. The study also addresses the necessary liturgical aggiornamento needed in the Tsonga mourning processes. It covers the social and religious aspects of the process Ubuntu and mourning practices in the Tsonga culture. Intradisciplinary and/or interdisciplinary implications: The contextual perspective challenged by this research is the understanding of ubuntu and mourning rituals of the Tsonga people in accordance with their culture. This research made use of a literature review based on mourning rituals, which solidifies this research as a study within Practical Theology because it is a liturgical inculturation study.

This article explores worship from a Pentecostal perspective. Grounded in a framework of Pentecostal spirituality, the biblical foundations for Pentecostal corporate worship are first discussed. This leads to, second, a consideration of the rites of Pentecostal worship, which are outlined using the categories of Daniel Albrecht. This includes worship as a way of Christian life; the entire liturgy of a worship service; and a specific portion within the liturgy (or a section, or rite). Third, the distinctive features of Pentecostal worship are identified as experiential, embodied, narratival, and missional. Pentecostal corporate worship is an experience in which participants express their loving devotion to God while encountering the transforming presence of God. This results in mission as an eschatological hope of Pentecostal worship, as the renewed community reflects the love of God in mission to the world. [ABSTRACT FROM AUTHOR]

The article focusses on ubuntu and mourning rituals practised in the Tsonga culture. Tsonga cultures and rituals have been proclaimed as being different from province to province with a few similarities. The rituals referred to in this research do not however encompass the belief systems of all Tsonga people in South Africa. This study discusses ubuntu in the Tsonga context and how they partake in the processes of bereavement, grieving, mourning, death rituals, mourning practice and unveiling of the tombstone. This article addresses some challenges and the theme of liturgical inculturation in the Tsonga mourning processes. The study also addresses the necessary liturgical aggiornamento needed in the Tsonga mourning processes. It covers the social and religious aspects of the process Ubuntu and mourning practices in the Tsonga culture. Intradisciplinary and/or interdisciplinary implications: The contextual perspective challenged by this research is the understanding of ubuntu and mourning rituals of the Tsonga people in accordance with their culture. This research made use of a literature review based on mourning rituals, which solidifies this research as a study within Practical Theology because it is a liturgical inculturation study. [ABSTRACT FROM AUTHOR]

Copyright of Ad Limina. Revista de investigacion del Camino de Santiag y las peregrinaciones is the property of AD LIMINA Turismo de Galicia SA de Xestion do Plan Xacobeo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Cahiers de Littérature Orale is the property of INALCO: Institut National des Langues et Civilisations Orientales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The transgression consisting in using violence to force the Pythia of Delphi to give an oracle is attested around three distinct historical figures from the Classical and Hellenistic periods: Philomelos the Phocidian, Alexander the Great and Appius Claudius Pulcher. By contextualizing their respective actions and showing that these are indeed three distinct events and not the revival by ancient historians of the same motive, the present article analyses the strategies of instrumentalization of violence that each of them uses to assert their power.

The analysis of Danish psychology students' Master's thesis projects, focusing on their methodological approaches showed a discrepancy of their interest and the predominance of mainstream quantitative approach published in psychology journals. The interest of Danish psychology students in qualitative methodologies indicate that there is a social normativity guiding the choice of research methods (Szulevicz et al., 2021) This paper focus on the academic rites and myths that usually homogenize the reflections and actions of the weird people who attends the university. It is argued that from the rites and myths that shapes the academic environment, the researcher develops an affective availability to select aspects of the experience to reflect on. The preparation of the project depends on the methodological choices and adjustments, making the reflected experience intelligible to the academic audience, invited to criticize the ongoing work and when it is finished. Categories addressing the qualities of psychological experience are proposed opening paths for possible future researches on the topic. [ABSTRACT FROM AUTHOR]