This article describes three studies that examined Japanese children’s and adults’ intuitive perceptions regarding the links between pain, effort, and healing. A total of 79 six‐year‐olds, 81 ...nine‐year‐olds, 74 twelve‐year‐olds, and 66 adults were presented with scenarios involving modern and traditional medical interventions and were examined with regard to how the level of pain and effort presented in the scenarios influenced their views of healing. It was consequently found that the 6‐year‐olds tended to judge painful interventions as aversive, while adults considered them to be effective. Furthermore, overall, effortful interventions were believed to be more efficacious than painful ones. The children and adults appeared to assume that people who have tried hard and expended considerable effort deserve to be healed quickly. These results are in accord with the coexistence model, which posits that an individual can have coexisting scientific and folk beliefs across his/her life course.
In this paper, the fuzzy data are firstly condensed using principal component analysis, and the main component information is extracted using the covariance formula while retaining the original data. ...Then, clustering is applied to classify the indicators and detect the correlation between the data. Finally, the internal relationships in the original data are studied by factor analysis, and the accumulated and analyzed data are processed by dimensionality reduction to extract the main features and observe the main factors affecting the characteristic variables. The results show that the folk beliefs of the Macau people have gradually tended to localize from Westernization due to the influence of traditional Chinese ideology and culture. Among them, belief in Buddhism occupies 51.9%, while Catholicism and Christianity are only 6.7% and 2.3%, respectively.
U pogledu raznolikosti mačje simbolike, japanska narodna kultura ima određenih sličnosti sa slovenskim kulturama, pa i sa srpskom. Podudarnosti se prevashodno odnose na žanrovsku kodiranost, tako da ...i japanske i srpske (tj. šire, slovenske) mačke u narodnim verovanjima pretežno imaju demonska obeležja. To se može preliti i u japanske narodne pripovetke (mukašibanaši). U drugoj grupi pripovedaka mačka uglavnom uzima ulogu pomagača. Takvi sižei i u japanski i u srpski folklor najčešće dospevaju iz internacionalnog fonda. Sve se dodatno komplikuje međužanrovskim preplitanjima, ne samo u okvirima japanske usmene književnosti, već su trnoviti i pokušaji da se povuku paralele s evropskim proznim žanrovima. Pripovetke koje za junaka imaju mačku/mačka otkrivaju da su pod pojmom mukašibanaši objedinjeni sižei koji po svojim odlikama odgovaraju različitim (srpskim) proznim vrstama: bajkama, etiološkim predanjima ili pričama o životinjama, uz neizbežne mitološke elemente.
Vietnam is a country with many spiritual beliefs that reflect the values of its inhabitants, being an important component of their traditional culture. A special place is occupied by faith in the ...Mother Goddess. This kind of beliefs, which is completely unique for Vietnam, has a long history and emphasizes the feminine principle through the image of a woman with the power and ability to create, enrich and develop everything that exists. Faith in the Mother Goddess reflects the values and high human qualities of the Vietnamese, and it has been recognized by UNESCO as an object of representative intangible cultural heritage of humanity. Confucian ethics was adopted in Vietnam, but it was influenced by the Vietnamese belief in the Mother Goddess. The cult of the Mother Goddess also had a great influence on the ideas about the role of women in society. The study analyzes the origins, features and values of this cult and indicates its influence on the Vietnamese Confucian ethics. It is established that the activities of the worship of the Mother Goddess contribute to strengthening the sense of community of the Vietnamese nation. In connection with the development of Confucian ethics within the framework of Vietnamese culture, the attitude towards women has changed to a more humane and open one. In modern times, the cult of mother worship has acquired secular features and can be seen as a sign of gender equality.
During the Ming-Qing era, people of the Jianghan Plain 江漢平原 in central China worshipped a diversity of water gods. However, the water gods of the Jianghan Plain and their temples have been ...insufficiently studied in the past. In this article, we categorize the water gods and describe the geographical distribution of their temples. The water gods are arranged in a four-level categorization, within which the 'Person-to-Gods' category is the most common type. The wide and uneven distribution of water god temples on the Jianghan Plain was more affected by floods than droughts, and trade along waterways explained why some temples were located near commercial towns. Although the water god worship was a specialized faith, it established an alternative authority. The potential conflicts between faith and imperial authority were solved by 'collusion' 共謀 (used in a neutral sense), a special way of ancient Chinese governance. The 'collusion' required tripartite cooperation of the imperial court, local officials and local people. The implementation of the 'collusion' promoted the integration of faith and administration and strengthened the cooperation and competition of the local societies.
Na formação inicial e posterior desenvolvimento de uma tradição etnológica em Portugal, são retidos geralmente três nomes: Adolfo Coelho, Teófilo Braga e José Leite de Vasconcelos, autores a quem ...Jorge Dias reserva a designação de "mestres". Contudo, outros investigadores desempenharam, no mesmo período, um papel de relevo. Entre eles conta-se, além de Rocha Peixoto, Zófimo Consiglieri Pedroso. Este volume vem precisamente pôr à disposição dos estudiosos e do público interessado o conjunto de textos que integram a obra etnográfica deste último, com exceção dos Contos Populares Portugueses. Aproveitou-se, no entanto, o ensejo, para recolher dezoito outros contos populares, não incluídos pelo autor nessa coletânea e originalmente editados de forma algo dispersa em publicações de difícil acesso. Com um horizonte temático que vai desde a constituição da família primitiva até aos estudos sobre a mitologia popular portuguesa, o levantamento de que esta edição resulta procurou ser exaustivo. Trata-se acima de tudo de redescobrir um autor que, tanto do ponto de vista da informação que recolheu e publicou, como do ponto de vista das preocupações mais gerais de que a sua obra se faz eco, tem direito a um lugar menos marginal do que aquele que ocupou durante algum tempo, um lugar mais próximo dos "mestres".
China has achieved economic prominence but damaged the natural environment. Can religions excite pro-environmental actions? Chinese religion encompasses Buddhism, Christianity, Islam, native Taoism, ...and indigenous folk beliefs (GuanDi and Mazu). We theorize that believers demonstrate more sustainable HOPE (Help Ourselves Protect the Environment) than non-believers. Religions with standardized and formal liturgy show more pro-environmental HOPE than those without it. We challenge the myth that the believers of Christianity and Islam display more sustainable HOPE than other faith. The 2013 Chinese General Social Survey (involving 10,017 randomly selected participants across 28 provinces) revealed that 11.10% of them have faith. Believers display higher levels of HOPE than atheists, demonstrating the
religion
effect. Among believers, native Taoism and Buddhism exhibit more ecological HOPE than other religions, supporting the
dogma
effect in the Chinese culture. Religions with formalized liturgy demonstrate more pro-environmental HOPE than generalized folk beliefs—GuanDi and Mazu, validating the
liturgy
effect. Females, married, and people with good income, education, health, and country-domicile—the haves—exhibit robust ecological HOPE. The rich get richer and greener. However, those who are older, males, urban residents, and the Han majority do not. We empirically demonstrate the Matthew Effect in Religious Social Responsibility: Religious faith facilitates believers’ pro-environmental behaviors—HOPE and ethical behaviors in China.
The need to better understand the supernatural is an ever-engaging aspect of any enquiry into the matter due to the changing paradigms of time and space and the existence of numerous misconceptions ...and observations concerning the same. Such is a case of the legend of U Thlen and the nongshohnoh phenomenon of Meghalaya, a north-eastern state in the sovereign country of India. U Thlen, an evil mystical being, is described in Khasi legends and recounted in Khasi folklore as an entity thirsty for human blood and never satiated. He was, however, tricked and captured by the Khasi people but never ultimately destroyed. As an act of deception– of reward and mainly revenge, U Thlen promised people riches in exchange for human sacrifice. An existing belief is that U Thlen was adopted by a Khasi household which saw the beginning of the nongshohnoh or the “cut throat” phenomenon. The surrounding belief about the keeping of U Thlen functions on the basis of prevailing social notions that human sacrifice offered to U Thlen equates to riches. While the legend of U Thlen has witnessed transcendence from narratives to lived realities over an incredible part of the history of the Khasi people, the nongshohnoh pheno- menon has seen its fair share of criticism with time as well. It is in this regard that this study aims to (re)look into this very phenomenon as a living reality of the Khasi society. This paper also aims to look at existing beliefs and disbeliefs in U Thlen and the nongshohnoh phenomenon in order to arrive at an understanding, proper to the contemporary setting of the Khasi society, in the twenty-first century.
The present study examined the role of individual differences (e.g., age, gender, education level, political affiliation, religiosity) and stance (general vs. personal) on contexts associated with ...manipulations without awareness. In all three studies, people were presented with several real-world contexts. They first rated the extent to which there was manipulation of behavior without awareness, and then provided additional ratings of agentic (e.g., free choice, Conscious Intentions, Conscious Control, responsibility) and affective (Certainty, satisfaction, concern) experiences. Study 1 (N = 222) replicated prior findings: When taking a general stance, the relationship between ratings of manipulation without awareness and ratings of agentic experiences was determined by context. These findings extended to Study 2 (N = 377) and Study 3 (N = 283) where people were asked to take a personal stance, that is, to consider situations of possible manipulation that they themselves have experienced, and provided ratings of their experiences. Across all three studies, people showed remarkable agreement, indicating that individual differences played no substantive role in the patterns of ratings, but stance and context did. People taking a general stance rated Research and Therapy as the most common contexts where they suspected manipulation without awareness, but for those taking a personal stance, Media and Marketing were the most common. The findings are discussed in reference to key theories (e.g., Dynamic monitoring and control theory, Reactance theory, Self-determination theory, Social learning theory) that explain why people place high such a premium on agentic experiences.
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