Religious Practice

Il campo semantico del fuoco può includere concetti o idee connesse al suo aspetto, alle sue proprietà, come il calore e la luce, al suo movimento e alla sua azione. Le modalità di verbalizzare o esprimere graficamente tali concetti universali variano nelle diverse lingue e scritture. Come ben evidenziato da Charteris-Black, e Bachelard prima di lui, la metafora del fuoco trova largo uso in una vasta gamma di ambiti e di fonti; in quanto intrinsecamente ambiguo e dotato di una propria agency, il fuoco concretamente brucia e modifica ciò con cui entra in contatto, attuando nel mondo materiale, nella realtà, ciò che la metafora attua nel mondo del linguaggio, realizzando un processo di trasformazione di se stesso e di ciò su cui agisce. In Egitto come in altre società antiche, dunque, il fuoco è una presenza diffusa anche come strumento cognitivo, oggetto di riflessione intellettuale e religiosa. I Testi delle Piramidi, più antica raccolta funeraria egiziana, offrono, da questo punto di vista, una possibilità d’accesso importante al modo in cui l’esperienza del fuoco viene concettualizzata, rielaborata culturalmente e resa significativa nella sfera mitico-rituale.

Zarys treści. Celem pracy jest wyjaśnienie, czy i w jaki sposób czynniki historyczne mogą odgrywać rolę w kształtowaniu praktyk religijnych oraz jaka może być w tym rola współczesnej urbanizacji i modernizacji. W analizach wykorzystano unikalne dane dotyczące frekwencji na mszy świętej w latach 2016-2018, liczone we wszystkich 10,0 tys. parafii w Polsce. Dane te analizowano w podziale na regiony uwarunkowane historycznie oraz w podziale na współczesne typy obszarów pod względem intensywności procesów urbanizacyjnych i metropolizacyjnych. Wykazano, że poziom uczestnictwa w praktykach religijnych jest historycznie zakorzeniony (osadzony) w środowisku lokalnym: najwyższy poziom charakteryzuje obszary wschodniej i południowej Polski (Galicja, Królestwo Kongresowe), a w większości z tych regionów obserwujemy spadek uczestnictwa wraz ze wzrostem stopnia urbanizacji i metropolizacji, ale jednocześnie istotne różnice pomiędzy regionami uwarunkowanymi historycznie dla obszarów o podobnym stopniu urbanizacji, także pomiędzy dużymi miastami. Na tej podstawie opracowano model przestrzennych (historyczno-geograficznych) uwarunkowań praktyk religijnych w Polsce. Analizy są pierwszym szczegółowym badaniem zróżnicowania parafii katolickich w oparciu o tak dużą i geograficznie szczegółową próbę badawczą. Słowa kluczowe: geografia religii, praktyki religijne, katolicyzm, zakorzenienie, regiony historyczno-kulturowe, klasyfikacja funkcjonalna gmin.

This study examines the role of mosques in the social life of the Banjarmasin community, which is not only a place of worship, but also functions as a center for education, cultural interaction, and economic empowerment. The background arises from the fact that activities in mosquessuch as religious studies, children's education, to zakat initiatives and skills training-show that mosques have a dual role in building solidarity and social sustainability. The main objective of this study is to understand how the Banjarmasin community experiences and interprets these roles in their daily lives. The method applied is a qualitative case study through semi-structured interviews and document analysis, especially including the Sultan Suriansyah Mosque. The results show that mosques not only facilitate religious education-especially for children and adult-but also strengthen community cohesion through typical Banjar cultural events, and begin to play a role in economic empowerment. The implications of this study are important, because they broaden theoretical understanding of the social function of mosques and provide practical recommendations for managers, community leaders, and policy makers to design more inclusive and sustainable programs, so that mosques can continue to evolve as socio-religious centers that are able to strengthen cultural ties and community welfare.

This is an interdisciplinary yearbook and collection of articles that summarize the state of research, ongoing issues, and broad cultural themes for the First Millennium CE. Volume 4 offers "a selection of insights into research problems ranging from the Early Roman Imperial period to the late-ninth century. . . . In each of the quite diverse fields they cover they question the established state of research and draw attention to events and objects that have previously not received due consideration." Three essays (S. E. Alcock, J. Connolly, H. Krasser) deal with the construction of Roman identities and how understandings of identity in classical Greece influenced the Roman process. Two essays deal with intertextuality and literary sources. U. Egelhaaf-Gaiser's "Kolossale Miniaturen: Der Holzfäller Hercules in Statius' 'Wäldern' (Silve 3,1)" focuses upon the character of Hercules, and C. Tornau studies how Augustine, in his tractrates on 1 John, presents Plotinus' understanding of Eros in the soul's ascent to God. Dennis Pausch analyzes the interconnected biographies of Marcus Aurelius, Lucius Verus, and Avidius Cassius in Historia Augusta as consciously constructed biographies based upon what the author presupposed his contemporaries knew about history. M. Meier studies the Staurotheis Revolt (512) and shows how secular politics interacted with ecclesiastical factors to produce it. Simon MacLean studies the interaction of royal patronage and the political influence of aristocratic families in Italy from 870-90, that is, from after the death of Louis II to the end of the Carolingians. Finally, T. Pratsch argues that highly organized monastic groups were more numerous in the Byzantine Empire than has been previously believed. A necessary acquisition for research libraries.

In a globalized world, incoming tourists bring with them a variety of expectations. As destinations are coming to accept the variability of consumer needs, destination managers seek to identify additional factors that can determine tourists' evaluations and intentions. This study promotes the ability to satisfy tourist dietary needs as an antecedent factor influencing the experience outcomes. It is among the first to demonstrate the links between diverse tourist dietary needs, satisfaction, and behavioral intentions. We found that all three groups of dietary needs (religious, medical, lifestyle) have an effect on satisfaction and behavioral intentions. Our results confirm that the relationship between tourist dietary needs and destination evaluation and intentions is not symmetrical. The higher the perceived importance of tourists' dietary needs, the more likely they are to be satisfied with a destination that can cater to their needs. Satisfied tourists are more likely to revisit and recommend the destination to others. However, the effects of dietary needs on dissatisfaction are not significant. The destination's inability to satisfy dietary needs does not necessarily reduce willingness to recommend or revisit. The results of this study support the notion that destination's dietary preparedness is associated with better experience outcomes. The study concludes with important implications for destination managers.

This study analyzes a collection of 245 small holy cards preserved in a private collection in Căpleni (Romania). The primary aim is to explore the origins, functions, and connections of these holy cards with local religious societies. By focusing on the personal inscriptions and messages on these images, the research seeks to uncover how they were used and how they contributed to shaping interpersonal relationships. The methodology involves categorizing the items based on their usage occasions and the nature of their inscriptions, prioritizing qualitative aspects. The study employs theoretical frameworks such as the concepts of social objects and object biographies, to interpret the functions and social significance of the images. The findings reveal that these small religious images served not only devotional purposes but also acted as social catalysts that facilitated the maintenance and reinforcement of relationships within the community. The gifting and exchange of holy cards were embedded in social interactions, often accompanied by personal messages that documented and strengthened social bonds. These practices contributed to the reproduction of social capital by continuously reaffirming mutual recognition and obligations among community members. In conclusion, the study highlights the multifaceted roles of small devotional images as instruments of both personal piety and social connectivity. The analysis underscores the importance of considering the social life of objects to fully appreciate their cultural and anthropological significance within a given community.

Resumen: Desde el período colonial el culto mariano es parte constitutiva de la práctica religiosa colombiana. De hecho, la adoración de divinidades femeninas, en el Altiplano andino, prepara el terreno para la aceptación del culto a la Virgen María por parte de las comunidades colonizadas, dando lugar a prácticas religiosas que se hacen duraderas en el tiempo. Dentro de este contexto, ¿cómo logran la imagen y el relato de la Virgen de Chiquinquirá posicionarse progresivamente, hasta convertirse en uno de los elementos que definen la identidad narrativa colectiva, tanto en el período neogranadino como en el republicano? El presente texto busca responder esta pregunta, recurriendo, metodológicamente, a tres disciplinas: la historia, la sociología de la religión y la crítica literaria. La confrontación de fuentes primarias, iluminada, en el ámbito de la larga duración por los análisis sociológicos y de la crítica literaria, permite proponer una interpretación sobre la evolución y la territorialización del elemento devocional mariano, hasta lograr su incorporación en la definición de las identidades territoriales. Se hará, a su vez, una aproximación a tres momentos del culto mariano, escogidos por su tipología particular: la consagración territorial por medio de un voto y de un patronazgo.

Abstract: Since the colonial period, Mariano cult has been an integral part of Colombian religious practice. As a matter of fact, devotion to feminine divinities, in the Andean Altiplano, prepares the ground for the acceptance of cult to Virgin Mary by the colonized communities, giving rise to religious practices that become long-lasting over time. Within this context, how did the image and story of the Virgin of Chiquinquirá gradually position itself to become one of the defining elements of collective narrative identity, both in the Neo-Granadian and Republican periods? The present paper aims to answer this question by methodologically resorting to three disciplines: history, sociology of religion and literary criticism. The confrontation of primary sources, enlightened in the long term by sociological analysis and literary criticism, will allow to propose an interpretation of the evolution and the territorialization of the Mariano devotional element until its incorporation in the definition of territorial identities. Consecutively, an approach will be carried out to three moments of Mariano cult, chosen for their particular typology: the territorial consecration through a vow and a patronage.

This article discusses the role of museums in preserving and promoting the intangible cultural heritage of the Santhal tribe of Sundarbans, West Bengal, India. The Santhal tribe is a vibrant and traditional community that has lived in the Sundarbans region for centuries. However, the forces of modernization and globalization are posing a threat to their cultural sustainability. This article explores new approaches and possibilities to promote the cultural continuity of Santhal tribal community by showcasing their rich cultural heritage focusing on Festivals and religious practices. Highlighting the possible role of museum to sustain the intangible cultural heritage of tribal communities, and provide insights into how museums can be adaptable platform for cultural sustainability.

Църквата "Св. Войчех (Адалберт)" е специално място в град Поз нанпървото епископство на Полша (968 г.) в ерата на християнизацията на славяните. Това е една от най-старите църкви и гробно място на много изключителни фигури от историята на Полша (между тях Юзеф Вибицки, Хелиодор Швенчицки, Карол Марчинковски, Феликс Нововейски 1). Патронът на църквата свети Войчех (Адалберт) е мисионерът, който играе водеща роля в покръстването на страната по времето на Мешко I през 966 г. (сн. 1). Светите Кирил и Методий, от друга страна, въпреки че са широко известни като апостоли на славяните и създатели на първата славянска азбука, не са записани трайно в историческата памет на Полша. Важна роля за "възкресяването" на образите им изигра полякът папа Йоан Павел II, който през 1980 г. ги обяви за съпокровители на Европа, а през 1985 г. припомни големите им заслуги за християнската Църква в енцикликата Slavorum Apostoli 2. Въпреки това в Полша няма много следи-символи на тези

During the COVID-19 pandemic, the sudden virtualization of religious practices was an unusual and innovative phenomenon, even for religious institutions. Religious communities around the world have had to adapt their presence to the virtual dimension of the internet, formulating and redesigning new forms and spaces to communicate and perform religious practices. However, the pandemic has undoubtedly also proven to be an opportunity to introduce and rethink the use of new media and to rethink a new way of “doing church”. By systematizing some of the research that have analyzed the online adaptation of religious practices during the two-year health emergency, this study will explore how religious groups renegotiated and adapted their rituals to the immateriality of the Internet.

The subject of this research is the professional reception of the
journal Novi Muallim by imams and religious studies teachers.
The aim was to establish an empirical insight into the professional
reception of Novi Muallim by imams and religious studies
teachers, based on qualitative research of the opinions of
the experts and quantitative research of the opinions of imams
and muallims. The mixed method was used in this research.
The research instruments used are the Semi-structured Expert
Interview, the Questionnaire on the Professional Reception
of Novi Muallim for Imams, and the Questionnaire on the
Professional Reception of Novi Muallim for Religious Studies
Teachers. The research sample was comprised of 5 experts,
114 imams, and 120 religious studies teachers. Results of the
quantitative research showed that religious studies teachers
evaluated the quality with significantly higher numbers in
regards to their quality expectations, as compared with the
evaluation of quality expectations by the imams: it meets the
expectations regarding the spiritual guidance sphere, education,
inspiration, criticism and the analysis, communal unity
and the promotion of values. Results show that imams are of
the opinion that Novi Muallim offers them significant support
in fields of resources, information, quality content, theology
education, interpretation of religious texts, contemporary topics,
dialogue and understanding, but also that there are certain
limitations. The religious studies teachers also believe that Novi
Muallim offers significant support in terms of education, spiritual
support, information about current events, promotion of
values, methodology of teaching, better insight into Islamic
studies, and space for discussions and dialogue, however, they
also think that it has some limitations. The qualitative analysis
showed that the Journal is to some extent present in the fields
of a deeper, existential meaning of the religious practice, in
the field of sensitivity to interpret particular as well as wider
contexts, but it also showed that there is scope for improving
these potentials of the Journal. Further, it stressed the need
for texts that can contribute to the personal understanding of
theology and the need for more significant co-construction
of the Journal
Keywords: Novi Muallim, evaluation of the Journal, critical
analysis, general expectations, professional assistance and support

La relación de precios teóricos de dos bienes autorreproducibles que utilicen de forma destacada el mismo género de input (trabajo, tierra, alimento) es igual al producto de la razón entre las "tasas específicas de excedente" de dichos bienes y la razón de las cantidades de dichos bienes apropiadas para una cantidad dada de aquel "input distinguido". Esta proposición es un firme candidato a ley económica Merece subrayase el hecho de que su validez no depende del marco institucional, que se obtiene a partir de datos escnitables y que provee un resultado preciso e históricamente contrastable. The relation of theorical prices of two self-reproducing goods that utiiiie in detached form the same mode of input (labour, soil, food) is equal to the product of the ratio between the "specific rates of surplus" of such goods and the ratio of the adequate quantities of these goods for a given quantity of that "prominent input". This proposition is a strong candidate to become an economic law. It is worthwhile to emphasize the fact that its validity does not depend on the institutional framework, that is obtained from existing data, and that will provide a accurate and historicauy significant result .

Egyptologist Professor Lionel Casson defines the predynastic periods of Egypt as ’those times immediately antedating and preparatory to the foundation of the united Egyptian kingdom in the first dynasty’. Recent radiocarbon dating places the late predynastic at around the period 3500–3100BC. This presents a chronological and cultural overview of the predynastic background before considering in more detail the architectural evidence of the early temples from this period.

The geranos dance, which imitated Theseus' mimetic replication of the labyrinth's winding passages, was the central component of an annual theōric delegation dispatched to Delos. From the fifth century BCE, this delegation and dance are illustrated as media by which Athenian hegemony on the island could be retrojected and legitimized. In this paper, the geranos is considered from the perspective of its experiential impact on both performers and audience. Adopting particular models drawn from the Cognitive Science of Religion, this examination takes account of the contingent results of how executing/observing the dance would result in Athenian claims on Delos being embedded at an embodied level. Indeed, by taking account of the archaeological, phenomenological, and physical aspects of the dance's performance, we are better able to understand how as a ritual act, the geranos would facilitate cognitive conditions by which the memory of Theseus dancing on Delos would be varyingly experienced.

Odisha, a state in eastern India, is a land steeped in culture, religion, and tradition. The festivals of Odisha, also known as Oḍiā festivals, reflect the region's rich heritage and spiritual essence. This paper explores the uniqueness of these festivals, examining their cultural significance, religious underpinnings, and the role they play in the social fabric of the state. Through an analysis of major festivals like Rath Yatrā, Durgā Pūjā, and Raja Parba, this study highlights how these celebrations are intertwined with the daily lives of the people, their agricultural practices, and their devotion to the divine. The paper aims to showcase how Oḍiā festivals stand out in the broader context of Indian culture, offering a distinct blend of tradition, devotion, and communal harmony.

Keywords: Odisha, Oḍiā festivals, Ratha Yātrā, Durgā Pūjā, Raja Parba, Makara Saṅkrānti, Nūākhāi, cultural heritage, religious significance, agrarian lifestyle, traditional rituals, community bonding.

В 1943 г. И. В. Сталиным был начат так называемый «новый религиозный курс», ознаменовавшийся восстановлением патриаршества и созданием Совета по делам Русской православной церкви. В 1944 г. этот курс был продолжен в отношении и ряда других конфессий и религиозных движений созданием Совета по делам религиозных культов. Однако Католическая церковь в СССР не получила в рамках этого курса никаких преференций и выгод. Причина заключалась в том, что, по мнению советских властей Католическая и Греко-католические церкви в годы войны не заняли патриотическую позицию, сочувствовали немецким оккупантам и даже после окончания войны были настроены враждебно к советской власти, не оправдали надежд на то, что их политика будет способствовать умиротворению местного населения в западных районах, освобожденных советскими войсками после середины 1944 г., и прекращению партизанских действий антисоветских группировок. Важным фактором для такой оценки стали также позиция и роль Ватикана в конце войны и в первые послевоенные годы, однако, эта тема ввиду своей обширности в данной статей не рассматривается. Статья основана на материалах Совета по делам религиозных культов (Российский государственный архив социально-политической истории, фонд Молотова), Архива внешней политики Российской Федерации и Архива ассумпционистов (Рим).

Hybrid worship in Zambia, integrating physical and virtual congregations, represents a significant shift in religious practices influenced by the COVID-19 pandemic. This model bridges traditional worship methods and digital innovations, enabling inclusivity and accessibility in a country deeply rooted in Christian faith. The article examines the historical evolution of worship in Zambia, the rise of hybrid models, and their social, cultural, and logistical impacts. By exploring opportunities and challenges, it offers actionable recommendations for sustainable hybrid worship, emphasizing technology integration, cultural relevance, and policy support. Hybrid worship emerges as a transformative paradigm, harmonizing spiritual engagement with modern advancements to address diverse congregational needs.

A comparative analysis of the Prophet Muhammad's notion that God is time and Dogen Zenji's (1200-1250) concept of "being-time," that time is being and being is time. Also addressed is the fundamental factor of rhythm in the phenomenon of time.

Sažetak Cilj ovog rada je bio da se ispitaju odrednice razvoja religioznosti kod osnovnoškolskih i srednjoškolskih učenika, tj. da se utvrdi da li je stepen religioznosti kod učenika determiniran starosnom dobi, spolom, mjestom stanovanja, brojem djece u porodici, agensima razvoja religioznosti, kvalitetom porodične klime i ekonomskim statusom porodice. Varijabla religioznost operacionalizirana je kroz prihvatanje postulata islamskog vjerovanja, obavljanje namaza i ophođenje s drugima u skladu sa islamskim postulatima. Od istraživačkih metoda u oblikovanju teorijskog dijela korišten je metod teorijske analize, a u empirijskom dijelu deskriptivno-analitički servej metod prilikom interpretacije rezultata dobivenih anketnih upitnika učenika osnovne i srednje škole. Kao istraživački instrumenti korišteni su: Upitnik o sociodemografskim podacima i Upitnik religioznosti (Isić, Pehlić i Neimarlija, 2014). Istraživački uzorak činilo je 329 ispitanika, a od toga 159 osnovnoškolskih učenika i 170 srednjoškolskih učenika s područja Srednjobosanskog kantona.

Das Sigismundbuchs des Eberhard Windeck wird auf die Quellen zu den Hussitenkriegen geprüft, kontextualisiert und die Frage, wie Zeitgeschichte dargestellt wird (im Mittelalter und heute), gestellt. Die Rolle des Illustrationszyklus, den die Werkstatt des Diebold Lauber beigefügt hat, wird beleuchtet.

The ‘Sigismundbuch’ by Eberhard Windeck is analysed, with a special focus on the sources related to the Hussite Wars. In addition, the question of how contemporary history (in the Middle Ages and today) is presented is raised. The role of the illustration cycle from the workshop of Diebold Lauber is analysed.

Foncebadón (León) tenía 28 vecinos en 1646 y 48 casas doscientos años después, por lo que estamos hablando de una población inferior a las doscientas y trescientas personas respectivamente en los siglos XVII y XIX. Tan escaso número de habitantes tuvo a su cargo gestionar los restos mortales no solo propios sino también de las personas que fallecían en su término o que llegaban moribundos al caserío y terminaban allí sus días. Hospedar a los peregrinos y enterrar a los muertos son dos de las siete obras de misericordia corporales. Foncebadón, cuya puebla nació al calor de un hospital y albergue, obviamente ha cumplido estas funciones siglo tras siglo, porque un hospital ha de disponer de espacio para quienes fallecen en él.

In this paper, we explore three conceptions of religious reading (informative, formative, and transformative) to illustrate the diversity of information use in religious contexts. “Informative” refers to contexts of discovery, “formative” concerns education, while “transformative” points to ideals of enlightenment, fulfillment, or selfimprovement. We provide instantiations of these conceptions across Christianity and Islam and highlight similarities and differences between these religious traditions through a review of relevant literature, textual analysis of prescriptive documents in Catholicism and Orthodox Christianity, and select preliminary data gathered through current ethnographic research on Muslim converts in the Greater Toronto Area. Our discussion builds upon Buckland’s (1991, 2012) notion of theological information, Kari’s (2007, 2009) understanding of information as revelatory knowledge, and Kari and Hartel’s (2007) discussion of profound phenomena. It assumes an inclus...

The worship of the dead is a fundamental and still deep-rooted tradition in the Catholic world. A number of Catholic dogmas, prayers, rituals and pious practices are expressly conceived with the purpose of keeping and strengthening the relationship between the living and the dead and, as a consequence, between the human and the divine, the earthly life and the heavenly afterlife. In this light, one of the most significant beliefs is that in the existence of an otherworldly place, the Purgatory, spiritually located between Earth and Heaven and devoted to the purgation of those dead who are not sufficiently pure to fly directly to the Paradise. As such, the Purgatory souls, unlike the Hell and Paradise ones, can be seen as the most similar to the living people, or at least, given their liminal state, the most sensitive to the uncertain and painful condition of individuals daily committed to earn the eternal deliverance. Actually, according to the Catholic faith, the Purgatory souls, if duly invoked, have the power to intercede with God or the Virgin Mary – the patron saint of the Purgatory – in favor of the living faithful. On the other hand, prayers and rituals devoted to the faithful departed have the power to shorten their stay in Purgatory. In other words, a mutual benefit can ensue when the living and the dead keep their connection and act for each other. In this paper I will focus on some specific beliefs and rituals from Southern Italy in which the faith in a salvific agency by the Purgatory souls is especially palpable and emblematic. In particular, based on archival and bibliographic sources, the Neapolitan cult of capuzzelle or anime pezzentelle will be taken into account, a long-standing and informal phenomenon of popular piousness connecting, in the course of time, so many people with the skulls piled up in the underground of the city and regarded as belonging to as many Purgatory souls. Furthermore, based on a fieldwork I have conducted for six years in my hometown (Castellaneta, Apulia), a ritual prayer known as the “Rosary of 100 Requiem” will be considered. This traditional and formally structured Catholic practice revolves around the Requiem aeternam, a very short prayer invoking an eternal rest for the faithful departed, which must be recited ten times for each of the ten stations of Jesus’ Via Crucis, for a total of a hundred times. The ethnographic case shows how a secular confraternity has been able to reassess and revitalize an old-fashioned, marginal and usually individual practice into a collective and monthly ritual performed in the public space of a cemetery. After all, an original and significant evidence of the remarkable place the dead still occupy in the lives of so many people, all the more if the dead are regarded as otherworldly agents of those who pray for themselves.

Religion is often related to greater psychological well-being in college students (Burris et al., 2009). However, across studies, researchers have conceptualized "religion" in different ways. Despite the fact that religious identity and practice tend to be related, these aspects of religion may be differentially related to well-being (Lopez, Huynh & Fuligni, 2011). In addition, the relationship between religion and well-being may differ based on societal factors such as race and gender (Diener, Tay & Myers, 2011). In this study, 157 undergraduate students completed measures of religious identity, religious practice, public regard (the extent to which people feel that their race and gender identity is viewed positively or negatively by the broader society), and psychological well-being. Regression analyses showed that religious identity, but not practice, was associated with both higher positive and lower negative affect. There was a marginally significant interaction between religious identity and public regard for race for positive emotions, such that religious identity was correlated with positive emotions more strongly for participants with a high public regard for their race. Overall, results suggest that religious identity plays a more important role in well-being than religious practice. Additionally, having a higher sense of religious identity is likely to result in more well-being when accompanied by a racial identity that is perceived by the individual to have a higher public regard. This relationship is not affected by perceptions of public regard for gender. RELIGION AND WELL-BEING 3 Religion and Well-being: Differences by Identity and Practice Religion is a social identity that is grounded in a system of guiding beliefs, and may serve as a powerful tool to shape psychological and social processes (Ysseldyk, Matheson & Anisman, 2010). Previous research has shown that in and of itself, religion contributes to the experience of greater positive and fewer negative emotions for the people who believe in it (Kim-Prieto & Diener, 2009). Religion provides a "moral compass and rules for living" and allows people to identify with groups, which in turn may reduce feelings of uncertainty (Hogg, Adelman & Blagg, 2010). Other research has

Gedruckt mit freundlicher Unterstützung durch den Forschungsverbund Marbach Weimar Wolfenbüttel (nanziert durch Mittel des Bundesministeriums für Bildung und Forschung). Bibliogra sche Information der Deutschen Nationalbibliothek: Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliogra e; detaillierte bibliogra sche Daten sind im Internet über https://dnb.de abru ar.

In this article, the presence of alternative spirituality and practices within the general culture and their relationship to institutional religion are examined using national survey data collected as part of the 2001 Scottish Social Attitudes Survey. Alternative practices are found to divide into two groups of interests: concerns with personal well-being and interest in divination. Better-educated women are much more likely to engage with holistic practices associated with well-being; a minority of younger, less well-educated women are more likely to have found horoscopes, astrology, fortune-telling and tarot 'important in their lives'. Churchgoers find divination antithetical to religion while the use and salience of a range of holistic practices is as acceptable among churchgoers as it is among nonattenders and the secular (once allowance has been made for the connections between putatively alternative practices, gender, age and education). This underscores a focus on personal well-being rather than alternative spirituality in the consumption of holistic products and practices within the general culture. The study findings are used to assess claims for a spiritual revolution in modern Britain.

Banda Singh Bahadar has been accused of sacking the city of
Sirhind in 1710 which according to many was only next to Lahore in
Punjab in terms of grandeur.Successive modern historians
and academics have accepted it as gospel truth without bothering to
examine the current landscape of Sirhind. This write-up will look at
the three-dozen existing Muslim structures in Sirhind which were all
built before 1710. Dr Subhash Parihar has extensively written on
Islamic buildings and their architecture in Punjab & Haryana. He is
considered an authority on the subject and his academic works have
been copiously used in this article.

This study examined from an empirical point of view the response of domestic savings in a set of African countries to per capita income, commercial banks’ interest rate, and the age dependency ratio. For this purpose ordinary least s quares technique is applied to a cross-section data on domestic savings, income, commercial banks’ i terest rate, and age dependency ratio taken from African countries for the period (1990-1999). The results suggest that African savings are elastic to income only.

The article situates early Christian struggles between new interpretations and continuity in the larger ancient context, where various communities sought to preserve their cultural, social, and religious heritage while simultaneously introducing novel ways to express their distinctive social identities. It is argued that the tension between continuity and discontinuity, so aptly perceived by Heikki Räisänen in many of his publications, illustrates how various groups turn to the past to construct and maintain their social identities. The author applies the social identity approach to explain how the success of various cultural and social innovations depends on the ability of their architects to conceal that these reforms are a mixture of various past and contemporary stimuli and as such continually in the making.

Zarys treści. Celem pracy jest wyjaśnienie, czy i w jaki sposób czynniki historyczne mogą odgrywać rolę w kształtowaniu praktyk religijnych oraz jaka może być w tym rola współczesnej urbanizacji i modernizacji. W analizach wykorzystano unikalne dane dotyczące frekwencji na mszy świętej w latach 2016-2018, liczone we wszystkich 10,0 tys. parafii w Polsce. Dane te analizowano w podziale na regiony uwarunkowane historycznie oraz w podziale na współczesne typy obszarów pod względem intensywności procesów urbanizacyjnych i metropolizacyjnych. Wykazano, że poziom uczestnictwa w praktykach religijnych jest historycznie zakorzeniony (osadzony) w środowisku lokalnym: najwyższy poziom charakteryzuje obszary wschodniej i południowej Polski (Galicja, Królestwo Kongresowe), a w większości z tych regionów obserwujemy spadek uczestnictwa wraz ze wzrostem stopnia urbanizacji i metropolizacji, ale jednocześnie istotne różnice pomiędzy regionami uwarunkowanymi historycznie dla obszarów o podobnym stopniu urbanizacji, także pomiędzy dużymi miastami. Na tej podstawie opracowano model przestrzennych (historyczno-geograficznych) uwarunkowań praktyk religijnych w Polsce. Analizy są pierwszym szczegółowym badaniem zróżnicowania parafii katolickich w oparciu o tak dużą i geograficznie szczegółową próbę badawczą. Słowa kluczowe: geografia religii, praktyki religijne, katolicyzm, zakorzenienie, regiony historyczno-kulturowe, klasyfikacja funkcjonalna gmin.

W artykule „Między sacrum a profanum. Durkheim o religijności społeczeństwa” Paweł Załęcki analizuje koncepcje Émile'a Durkheima dotyczące religijności i jej roli w społeczeństwie. Autor podkreśla, że według Durkheima podział rzeczywistości na sfery sacrum i profanum jest fundamentalnym elementem religii, obecnym we wszystkich kulturach. Religia jest przedstawiana jako kluczowy mechanizm integrujący społeczeństwo, pomagający utrzymać jego spójność poprzez wspólne wartości i poczucie świętości. Załęcki zwraca również uwagę na współczesne przejawy religijności, które, mimo odchodzenia od tradycyjnych form, wciąż odgrywają istotną rolę w życiu społecznym. Autor zauważa, że choć instytucjonalna religia słabnie, na jej miejsce pojawiają się nowe formy regulacji moralnej i społecznej. Artykuł kończy refleksją nad przyszłością religii i możliwymi scenariuszami rozwoju nowych form sacrum w kontekście zmian społecznych.

1. The foundation of the 'democracy and democratic system' is to govern the system based on 'fair rights' of the people.

2. It is good to encourage the practice of any religion, at the individual level, as part of the freedom of belief in democracy because the practice of religion (not religious politics) helps maintain peace and order in the society.

3. Suppressing-oppressing-injustice-torturing people, creating an environment of irregularity-mismanagement-corruption etc. go against the 'fair rights' of the people; there is no place, therefore, for these things in the 'democracy and democratic system;’ for the same reason, the concept of imperialism, feudalism and its practices or customs, colonial legacy, kingship, ‘familycracy’ etc. are also contrary to the 'democracy and democratic system.’

4. We should continue intellectual discussion to find the 'fair society' and the 'equitable solutions’ for any issue raised.

5. If we can act globally based on 'fair rights' of the people then it can play a big role in maintaining world peace; we should all cooperate in this regard so that the people of the world can benefit from such a 'democracy and democratic system.’

6. The Appalachian region is an area rich in many natural resources; the region is full of history, creativity, kindness, friendliness, understanding, hospitality etc.; travelers and tourists can visit the region to take away a lot of knowledge and experiences.

7. Tourism falls within travel; however, not all travel can be called tourism; that is, all tourisms are travels, but not all travels are tourisms.

8. The development of the travel and tourism industry is possible in both ways: either government or private ownership; what is more, there is no harm in developing it in a mixture of both; it can be coordination of public and private ownership or competition between them.

9. We can expand Small and Medium Enterprises (SMEs) to create many jobs in the tourism sector; this sector creates many small businesses run by small communities.

10. People's representatives need to think deeply about human poverty because solving the problems in people's lives, helping them to improve their quality of lives, and making necessary laws etc. fall under their responsibilities, although there are separate authorities, almost everywhere, to look after the development works.

11. Tourism development is linked to the alleviation of poverty in any region; we can apply many concepts related to tourism to that end.

12. The more goods or services are sold, the higher is the tax collection; the higher the number of tourists is in tourism, the higher goods or services are sold; As such, ‘pro-growth tourism’ is good for higher amount of tax collection.

13. Tourism industry cannot be developed without good workers; they are the lifeblood of this industry; necessary administrative measures should be taken to provide healthy and affordable housing for the workers.

14. A region's natural and cultural resources are very important for tourism development; it is also important to protect the natural environment for development of the tourism industry.

15. In the 1990s, the United Nations World Tourism Organization developed a global standard for measuring the impact of the tourism sector on development, called the 'Tourism Satellite Account' (TSA); TSA is an established framework used to measure the impact of an industry, such as the tourism industry (which cannot be defined easily), on development.

16. Although the amount of tourism is small, it has many indirect benefits; regional and local leadership must come forward to create a new narrative for Appalachian tourism; the Appalachian community must also step up.

A lo largo de la época moderna, la cofradía de la Mare de Déu del Roser de la ciudad de Mataró fue una de las entidades más activas en la vida parroquial. Esta bulliciosa actividad queda demostrada con los numerosos recibos emitidos por la administración de esta cofradía. En ellos, encontramos pagos a escultores, doradores, plateros o sastres, que nos aportan información respecto a la adquisición y mantenimiento de objetos artísticos destinados al culto a la Mare de Déu del Roser. Con el presente artículo, nos proponemos, en primer lugar, explorar en qué objetos artísticos o litúrgicos invertía la cofradía de la Mare de Déu del Roser sus fondos. Y, en segundo lugar, nos proponemos cubrir un vacío documental, ya que el único libro de cuentas que se conserva de la cofradía acaba en 1717. Es gracias a estos recibos, que podemos reseguir la adquisición de patrimonio por parte de esta cofradía.

THE IMPACT OF THE RELIGIOUSNESS OF STUDENTS ON THEIR MOTIVATION IN SCHOOL LEARNING
Summary
The subject of this article is the correlation between religiousness
of students and their motivation for learning in school. The research
aimed to establish, based on the attitude of primary and
secondary school students, whether or not and to what degree
the faith of students impacts their motivation for school learning.
The method of theoretical analysis and descriptive-analytical
survey method was used, and the questionnaire was employed
as a research tool in this particular research, whereas, the Questionnaire
on religiousness (Isić, Perić, Neimarlija, 2014) and a
questionnaire on school motivation, namely – The Inventory of
School Motivation – ISM (Ali, Mc Inerney, 2005). The results of
this research showed that religiousness has a statistically positive
effect on motivation for learning in school. Faith encourages
students to fulfil their tasks, and make efforts in learning,
it inspires group learning activities, and competition as well
as it develops a tendency to help others in completing school
tasks and obligations. It also showed that there is no qualitative
difference in the religiousness of primary and secondary
school students and that there is no difference between genders
in this regard. Finally, in conclusion, it is stated that religious
studies as a school subject as well as other religious factors have
a higher degree of educational and a lesser upbringing impact
which aims at religious practice. This can be seen as an indicator
that the upbringing elements should be enhanced in future.
Keywords: religiousness, religious practice, students, motivation
for school learning

Nowadays, Television and Cartoon shows are every day part of Children. In India, most of the Television Animated Series are imported and dubbed from other countries. These imported animated series, like Tom & Jerry, Doraemon, etc contain comedy and technology related stories. But most of the Indian made Television Animation series contain a huge amount of religious content. Chhota Bheem is an Indian made Animated Series and one of the most viewed animated series in India. This series has been translated and dubbed in some regional languages like Tamil and Telugu, so it reaches not quite all the kids in India. There are lots of episodes and special videos for Indian Festivals in Chhota Bheem series. Festivals in India are the reflection of social and cultural values of any society. So it has been important to study the way media show these festivals, especially, the children Television. Existing literature confirmed that Chhota Bheem character is a spin-off on the adult version of Bhima from the epic Mahabharata. This Research is aimed to study the politics behind children television in India. It will also look into the representation of Indian Festivals in Children Television channels particularly Chhota Bheem Animated series. So, the Research questions are, Which Religion is predominantly represented in Chhota Bheem? Which State/Region Festivals are represented in Chhota Bheem? What is the Political agenda behind this series? To study these questions, Content Analysis method is used here. The Universe is Chhota Bheem. Under the Purposive sampling, episodes of Indian Festivals have been chosen. Some of the important findings are: Hindu Religious characters especially Krishna and Ram are predominantly used. North Indian Festivals are the major telecasted festivals.

Celem pracy jest wyjaśnienie, czy i w jaki sposób czynniki historyczne mogą odgrywać rolę w kształtowaniu praktyk religijnych oraz jaka może być w tym rola współczesnej urbanizacji i modernizacji. W analizach wykorzystano unikalne dane dotyczące frekwencji na mszy świętej w latach 2016-2018, liczone we wszystkich 10,0 tys. parafii w Polsce. Dane te analizowano w podziale na regiony uwarunkowane historycznie oraz w podziale na współczesne typy obszarów pod względem intensywności procesów urbanizacyjnych i metropolizacyjnych. Wykazano, że poziom uczestnictwa w praktykach religijnych jest historycznie zakorzeniony (osadzony) w środowisku lokalnym: najwyższy poziom charakteryzuje obszary wschodniej i południowej Polski (Galicja, Królestwo Kongresowe), a w większości z tych regionów obserwujemy spadek uczestnictwa wraz ze wzrostem stopnia urbanizacji i metropolizacji, ale jednocześnie istotne różnice pomiędzy regionami uwarunkowanymi historycznie dla obszarów o podobnym stopniu urbanizacji, także pomiędzy dużymi miastami. Na tej podstawie opracowano model przestrzennych (historyczno-geograficznych) uwarunkowań praktyk religijnych w Polsce. Analizy są pierwszym szczegółowym badaniem zróżnicowania parafii katolickich w oparciu o tak dużą i geograficznie szczegółową próbę badawczą.

The culture of any community is closely associated and assimilated with its history since time immemorial. The folk art, the folklore, folk drama, folk dances and music are so lively and colourful that they can captivate minds of all the art-loving people of the world (Padhy and Mohapatra, 2014;37). Like many regions of the country, Odisha too has scores of differing traditions in folk and tribal dance and music. Thus the heritage of Odisha in performing arts is as rich as varied (Pani, 2007; 17). From very ancient time different tribal communities are living in the Kalahandi region with having their own culture practices, traditional lifestyle and religious aspects. There are different type of castes, sub-caste & tribal people with their cultural gift & their cultural heritage. They celebrate different festival in different times. And in these festivals they perform different folk dance in the accompaniment of different folk or traditional instruments according to their wishes & ac...

L Le ec ct tu ur re er r, , P Ph h. .D D.. F Fa ac cu ul lt ty y o of f P Ps sy yc ch ho ol lo og gy y, , S So oc ci io ol lo og gy y a an nd d S So oc ci ia al l W Wo or rk k, , ' 'P Pe et tr re e A An nd dr re ei i' ' U Un ni iv ve er rs si it ty y o of f I Ia aş şi i, , R Ro om ma an ni ia a. .

Features of religious doctrine, religious practices and norms of behavior are among the significant group markers of confessional communities. This list of religious peculiarities and their interpretations can differ significantly depending on whether they are used for identification from the point of view of group members (self-identification) or for identification by others. Understanding of one’s own faith as a true and saving faith is reflected in religious terminology, often becoming a determining factor in the emergence of confessional names. The article analyzes the semantic and pragmatic components of self-names and key religious terms of the Komi folk Orthodox movement bursylysyas (ver. ‘singer of goodness’) that exist at the beginning of the 20th century. This study based on archival and published materials from the first half of the 20th century.
The bursylysyas movement appeared at the beginning of the 20th century in the Komi villages on the upper Vychegda. The main elements of religious practices were spiritual conversations, during which religious hymns were singed in the Komi language, held under the guidance of a local peasant, Stefan Yermolin, and after his death, under the guidance of other lay people.
The religious terminology of the Komi folk Orthodox movement bursylysyas is an example of self-identification through an indication of certain collective actions performed for religious reasons and uniting the group. Self-name of the religious group and names of religious practices reflected religious and ethical ideas about “good, goodness” (bur), demonstrated a high appreciation of their own teaching, and emphasized the special status of his followers. The nominations of the leader and his followers – burvystalys’ ‘goodness speaker’ / burkyvzysyas ‘goodness listeners’ – were closely interconnected. The direct meaning of these terms, reflecting specific signs and actions, was combined with additional symbolic meanings, denoting the status of a religious leader and his followers. The change in the self-name of the religious group and the name of spiritual conversations after the death of S. Yermolin demonstrates the significance of the personality of the founder of the religious movement, as well as the rethinking of their own role by his followers.

Conocer y entender un modelo poblacional característico de las comarcas turolenses, y dar a conocer la realidad de la masía en el territorio turolense a partir de su evolución contemporánea, son los ejes centrales sobre los que se articula este trabajo. La singularidad del mas pasa también por conocer su devenir a lo largo del siglo XX, su grado de vigencia actual y sus retos de futuro. Para ello es necesario comprender como pasa en poco más de 50 años, de su mayor grado de expansión y ocupación, a su práctica desaparición en algunos lugares. Para entenderlo es necesario incidir en los avatares históricos y los factores socioeconómicos, que nos permiten conocer y analizar las claves de su presente y sus retos de futuro. La masía es un modelo de ordenación y gestión del territorio, que basado en los manejos y saberes tradicionales, ha sucumbido en algunos casos a la modernidad, y ha sobrevivido a la misma en otros. De cualquier modo en su realidad presente y en su pasado, encontramos...