Abstract: In the age of social distance, which has been added to an individual and competitive worldview, it has become important to find a way to promote closeness and personal touch. The sense of social belonging and the existence of positive interaction with others have recently become a considerable necessity. Therefore, this theoretical paper will review one of the familiar and common concepts among different cultures around the world – birthday. This paper has a theoretical contribution that deepens the understanding of the birthday concept. Birthday rituals are historical and universal events, which noted since the prehistoric eras. In ancient history, birthday rituals were solely reserved for kings and nobility members, but over the years, birthday celebrations have evolved into a worldwide tradition. Some of the familiar birthday customs and symbols are currently common among most cultures, while some cultures have adopted for themselves unique birthday customs, which characterized their values and traditions. The birthday concept has a unique significance in Judaism as well, historically, religiously, and socially: It is considered as a lucky day and a private holiday for the celebrant. Therefore, the present paper reviews diverse birthday customs around the world in different cultures, including Judaism, and marks important birthdays throughout history. The paper also describes how the concept of birthday appears over the years in songs, novels, and art, and presents quotes from distinguished sages. The theoretical review suggests that birthday has a special meaning as a time-mark in the cycle of life, and as a socialization means in human development. Moreover, the birthday serves as a symbol of belonging and group cohesiveness, a day in which the celebrant's sense of belonging and sense of importance are strengthened and nurtured. Thus, the reappearance of these elements in a family or group interaction during the birthday ceremony allows the celebrant to absorb positive impressions about himself. In view of the extensive theoretical review, it seems that the unique importance of birthdays can serve as the foundation for intervention programs that may affect the participants’ sense of belonging and empowerment. In the group aspect, perhaps it can also yield therapeutic factors within a group. Concrete recommendations are presented at the end of the paper.
Abstract: Since the early ages, the Hindu temples have been interpreted through various Vedic philosophies. These temples are visited by pilgrims which demonstrate the rituals and religious belief of communities, reflecting a variety of actions and behaviors. Darsana— a direct seeing, is a part of the pilgrimage activity. During the process of Darsana, a devotee is prepared for entry in the temple to realize the cognizing Truth culminating in visualizing the idol of God, placed at the Garbhagriha (sanctum sanctorum). For this, the pilgrim must pass through a sequential arrangement of spaces. During the process of progress, the pilgrims visualize the spaces differently from various points of views. The viewpoints create a variety of spatial patterns in the minds of pilgrims coherent to the Hindu philosophies. The space organization and its order are perceived by various techniques of spatial analysis. A temple, as examples of Kalinga stylistic variations, has been chosen for the study. This paper intends to demonstrate some visual patterns generated during the process of Darsana (visibility) and its accessibility by Point Isovist Studies and Visibility Graph Analysis from the entrance (Simha Dwara) to The Sanctum sanctorum (Garbhagriha).
Abstract: Background: The tradition of the development of pottery through the handling of clay is one of the earliest skills known to the Chakpas of Manipur. Nongpok Sekmai, a Chakpa village in Thoubal district of Manipur, India, is strictly associated with making pots of red ochre colour called uyan. In the past, pottery was in great demand, each family needed them in rituals, festive occasions and also for day to day use. The whole village was engaged in the occupation of pot making. However the tradition of pottery making is fast declining. People have switched over to other economic activities which can provide them a better socioeconomic life leaving behind the age-old tradition of pottery occupation. The present study was carried out to find out the social life of the potters of Nongpok Sekmai. Materials and Method: In-depth interviews, household survey and observation were conducted to collect information on the pottery trend in the village. Results: The total population of the surveyed village is 1194 persons out of which 582 are male and 612 are female, distributed through 252 households. At present 4.94 % of the total population are still engaged in this profession. The study recorded 19 occupations other than pottery among women indicating decline of the traditional occupation. Conclusion: The study has revealed the changing life of the potters due to technological development, globalization and social network.
Abstract: Many of the interrogations or dilemmas of the contemporary world found the answer in what was generically called the appeal to matrix. This genuine spiritual exercise of re-connection of the present to origins, to the primary source, revealed the ontological condition of timelessness, ahistorical, immutable (epi)phenomena, of those pure essences concentrated in the archetypal-referential layer of the human existence. The musical creation was no exception to this trend, the impasse generated by the deterministic excesses of the whole serialism or, conversely, by some questionable results of the extreme indeterminism proper to the avant-garde movements, stimulating the orientation of many composers to rediscover a universal grammar, as an emanation of a new ‘collective’ order (reverse of the utopian individualism). In this context, the music of oral tradition and therefore the world of the ancient modes represented a true revelation for the composers of the twentieth century, who were suddenly in front of some unsuspected (re)sources, with a major impact on all levels of edification of the musical work: morphology, syntax, timbrality, semantics etc. For the contemporary Romanian creators, the music of rituals, existing in the local archaic culture, opened unsuspected perspectives for which it meant to be a synthetic, inclusive and recoverer vision, where the primary (archetypal) genuine elements merge with the latest achievements of language of the European composers. Thus, anchored in a strong and genuine modal source, the compositions analysed in this paper evoke, in a manner as modern as possible, the atmosphere of some ancestral rituals such as: the invocation of rain during the drought (Paparudele, Scaloianul), funeral ceremony (Bocetul), traditions specific to the winter holidays and new year (Colinda, Cântecul de stea, Sorcova, Folklore traditional dances) etc. The reactivity of those rituals in the sound context of the twentieth century meant potentiating or resizing the archaic spirit of the primordial symbolic entities, in terms of some complexity levels generated by the technique of harmonies of chordal layers, of complex aggregates (gravitational or non-gravitational, geometric), of the mixture polyphonies and with global effect (group, mass), by the technique of heterophony, of texture and cluster, leading to the implementation of some processes of collective improvisation and instrumental theatre.
Abstract: This paper investigates the agricultural rituals in relation to the historical continuity of cultural ideology concerning the praxis of cultural sustenance of the indigenous Mayas. The praxis is delineated in two dimensions: 1) The ceremonial and quotidian rituals of the rural Q’eqchi’ Mayas in Lanquin, Guatemala; 2) The indigenous Maya resistance of 2014 against the legislation of the 'Law for the Protection of New Plant Varieties,' commonly known as 'the Monsanto Law' in Guatemala. Through the intersection of ideology in practice, the praxis of cultural sustenance is construed.
Abstract: Traditional Malay performances are carried out for both entertainment and curing purposes. In curing rituals, the men and women serving as shamans, communicates with the spirits and beings from the nether world to facilitate the curing process. The dependency on engaging with these other-worldly beings however, have raised religious issues of being syirik, namely practicing in rituals which are religiously forbidden. This study aims to observe how ritual leaders attempt to negotiate the fine balance between what has been religiously forbidden and the psychological and sociological needs of the patient. Two curing rituals, the main peteri and the malibobou were chosen to exemplify the communication between the physical and spiritual realities. In both rituals, the healers engaged in procedures of curing as they attempted to diagnose sicknesses and proffer cures with the help of the spirits. The main peteri was conducted by a male shaman, the tuk teri whereas the malibobou was conducted by a female ritual specialist, the bobohizan. Main peteri and the malibobou both ended with ritually thanking and sending off the spirits back to their nether, invisible domains. These curing rituals heal not only the sick individual, but by extension, the village community. Therefore, there is a need to reconcile these rituals with religious tenets, beliefs and sociological-political-cultural dimensions.
Abstract: This paper looks at healing performances as
ethnographic expressions of local knowledge and culture embedded
within the Malay psyche and gemeinschaft. As society develops and
progresses, these healing performances are caught within conflicting
trajectories which become compounded by the contestations of
tradition, religious concerns, locality and modernity. As
exemplifications of the Malay ethos, these performances practice
common rituals, cater to the innate needs of the practitioners and
serve the targeted, closed, local community. This paper traces the
ethnographic methods in documenting these practices as rituals of
healing in a post-modern world. It delineates the ethnographic
concepts used to analyze these rituals, and to semiotically read the
varied binarial oppositions and juxtapositions. The paper concludes
by highlighting the reconciliatory processes involved in maintaining
these ritual performances as exemplifications of the Malay ethos
playing an important role in the re-aligning, re-balancing and healing
of the Malay community’s psyche.
Abstract: This investigation is focused on using of Mon dance
in Pathum Thani Province’s tradition and has the following
objectives: 1) to study the background of Mon dance in Pathum
Thani Province; 2) to study Mon dance in Pathum Thani Province;
and 3) to study of using Mon dance in Pathum Thani province’s
tradition. This qualitative research was conducted in Pathum Thani
province (in the central of Thailand). Data was collected from
documentary study and field data by means of observation, interview,
and group discussion. Workshops were also held with a total of 100
attendees, comprised of 20 key informants, 40 casual informants and
40 general informants. Data was validated using the triangulation
technique and the findings are presented using the descriptive
analysis. The results of the study show that the historical background
of Mon dance in Pathum Thani Province initiated during the war
evacuation from Martaban (south of Burma) to settle down in Sam
Khok, Pathum Thani Province in Ayutthaya period to Rattanakosin.
The study found that Mon dance typically consists of 12-13 dancing
process. The melodies have 12-13 songs. Piphat Mon (Mon
traditional music ensemble) is used in the performance. Performers
are dressed in Mon traditional costumes. The performers are 6-12
women and depending on the employer’s demands. Length of the
performance varies from the duration of music orchestration. Rituals
and customs performed are paying homage to teachers before the
performance. The offerings are composed of flowers, incense sticks,
candles, money gifts which are well arranged on a tray with pedestal,
and also liquors, tobaccos and pure water for asking propitiousness.
For the use of Mon dance in Pathum Thani Province’s tradition, it is
found that the dance is commonly performed in the funeral
ceremonial tradition at present because the physical postures of the
performance are considered graceful and exquisite. In addition, as for
its value, it has long been believed since the ancient times that Mon
dance was a sacred thing considered as the dignity and glorification
especially for funeral ceremonies of priest or royal hierarchy classes.
However, Mon dance has continued to be used in the traditions
associated with Mon people activities in Pathum Thani Province for
instance customary welcome for honor guest and Songkran festival.
Abstract: The main question of the research is - how did the Kazakhs manage to keep their religious thinking in the period of active propaganda of Soviet atheism, for seventy years of struggle against religion with the involvement of the scientific worldview as the primary means of proving the absence of the divine nature and materiality of the world?
Our hypothesis is that In case of Kazakhstan the conservative female religious consciousness seems to have been a factor that helped to preserve the “everyday” religiousness of Kazakhs, which was far from deep theological contents of Islam, but able to revive in a short time after the decennia of proclaimed atheism.
Abstract: —‘MEDICINE’ is a new project funded under the EC Horizon 2020 Marie-Sklodowska Curie Actions, to determine concepts of health and healing from a culturally specific indigenous context, using a framework of interdisciplinary methods which integrates archaeological-historical, ethnographic and modern health sciences approaches. The study will generate new theoretical and methodological approaches to model how peoples survive and adapt their traditional belief systems in a context of alien cultural impacts. In the immediate wake of the conquest of Peru by invading Spanish armies and ideology, native Andeans responded by forming the Taki Onkoy millenarian movement, which rejected European philosophical and ontological teachings, claiming “you make us sick”. The study explores how people’s experience of their world and their health beliefs within it, is fundamentally shaped by their inherent beliefs about the nature of being and identity in relation to the wider cosmos. Cultural and health belief systems and related rituals or behaviors sustain a people’s sense of identity, wellbeing and integrity. In the event of dislocation and persecution these may change into devolved forms, which eventually inter-relate with ‘modern’ biomedical systems of health in as yet unidentified ways. The development of new conceptual frameworks that model this process will greatly expand our understanding of how people survive and adapt in response to cultural trauma. It will also demonstrate the continuing role, relevance and use of TM in present-day indigenous communities. Studies will first be made of relevant pre-Colombian material culture, and then of early colonial period ethnohistorical texts which document the health beliefs and ritual practices still employed by indigenous Andean societies at the advent of the 17th century Jesuit campaigns of persecution - ‘Extirpación de las Idolatrías’. Core beliefs drawn from these baseline studies will then be used to construct a questionnaire about current health beliefs and practices to be taken into the study population of indigenous Quechua peoples in the northern Andean region of Ecuador. Their current systems of knowledge and medicine have evolved within complex historical contexts of both the conquest by invading Inca armies in the late 15th century, followed a generation later by Spain, into new forms. A new model will be developed of contemporary Andean concepts of health, illness and healing demonstrating the way these have changed through time. With this, a ‘policy tool’ will be constructed as a bridhging facility into contemporary global scenarios relevant to other Indigenous, First Nations, and migrant peoples to provide a means through which their traditional health beliefs and current needs may be more appropriately understood and met. This paper presents findings from the first analytical phases of the work based upon the study of the literature and the archaeological records. The study offers a novel perspective and methods in the development policies sensitive to indigenous and minority people’s health needs.
Abstract: Mounds are one of the most valuable sources of
information on various aspects of life, household skills, rituals and
beliefs of the ancient peoples of Kazakhstan. Moreover, the objects
associated with the cult of the burial of the dead are the most
informative, and often the only source of knowledge about past eras.
The present study is devoted to some results of the excavations
carried out on the mound "Baygetobe" of Shilikti burial ground. The
purpose of the work is associated with certain categories of grave
goods and reading "Fine Text" of Shilikti graves, whose structure is
the same for burials of nobles and ordinary graves. The safety of a
royal burial mounds, the integrity and completeness of the source are
of particular value for studying.
Abstract: Solidarity and kinship has long been an intangible
emblem to Malay community especially in the rural area. It is visibly
seen through the dependability among each unit of the community
either in religious and social events including the matrimonial or
wedding. Nevertheless, the inevitable phenomenon, modernization
legitimately alters every facets of human life not only the routines,
traditions, rituals, norms but also to the daily activities and the
specific occasion. Using triangulation approach of interview and self
completed questionnaire this study empirically examine the level of
alteration of Malays wedding foodways which relate to the
preparation and consumption of it and its impact on the community
social bonding. Some meaningful insights were obtained whereby
modernization through technology (modern equipments) and social
factors (education, migration, and high disposal income) significantly
contribute to the alteration of wedding foodways from preparation up
to consumption stages. The domino effect of this alteration
consequently leads to the fragility of social kinship or somehow
reduced cohesiveness and interaction among the individual of Malay
society in the rural area.
Abstract: Pregnancy is considered a special period in a woman’s life. There are myths about pregnancy that describe gender predictions, dietary beliefs, pregnancy signs, and risk of magic or witchcraft. Majority of these myths is in connection with the early childcare. In traditional societies midwives and experienced women practice and teach these myths to young mothers. Mother who feel special and vulnerable, at the same time feel secure in following these socially transmitted myths. Rural Punjab, a province of Pakistan has a culture rich with beliefs and myths. Myths about pregnancy are significant in rural culture and pregnancy care is seen as mother and childcare. This paper presents my research reflections that I did as a part of my Ph.D studies about early childcare beliefs and rituals practiced in rural Punjab, Pakistan.
Abstract: The research titled “Developing of Thai Classical Music Ensemble in Rattanakosin Period" aimed 1) to study the history of Thai Classical Music Ensemble in Rattanakosin Period and 2) to analyze changing in each period of Rattanakosin Era. This is the historical and documentary research. The data was collected by in-depth interview those musicians, and academic music experts and field study. The focus group discussion was conducted to analyze and conclude the findings. The research found that the history of Thai Classical Music Ensemble in Rattanakosin Period derived from the Ayutthaya period. Thai classical music ensemble consisted of “Wong Pipat", “Wong Mahori", “Wong Kreang Sai". “Wong Kubmai", “Wong Krongkak", “Brass Band", and “Kan Band" which were used to ceremony, ritual, drama, performs and entertainment. Changed of the Thai music in the early Rattanakosin Period were passed from the Ayutthaya Period and the influence of the western civilization. New Band formed in Thai Music were “Orchestra" and “Contemporary Band". The role of Thai music was changed from the ceremonial rituals to entertainment. Development of the Thai music during the reign of King Rama 1 to King Rama 7, was improved from the court. But after the revolution, the musical patronage of the court was maintained by the Government. Thai Classical Music Ensemble were performed to be standard pattern.