Batu Qulhu-The stone of death: Harmonizing traditional funerals in the Mandailing community of North Sumatra.

Death and funeral rituals hold significant cultural and spiritual importance in traditional communities worldwide, including within the Islamic faith. This study focuses on exploring the unique funeral ritual known as Batu Qulhu in the Muslim Mandailing community. Employing a qualitative approach, the research utilizes field observations and interviews with ulama and imams who have practical knowledge and understanding of this traditional ritual. The study reveals two origin stories of Batu Qulhu: one attributed to the first Imam in the Mandailing community and the other associated with parents, ulama, and village malims (religious teachers) without specifying an individual source. Batu Qulhu refers to the white river stones utilized by the congregation during the ritual to count the number of prayers offered. The procession of this tradition follows a strict protocol, encompassing prayers, recitation of the Quran, and seeking forgiveness for the deceased and their family. The efficacy of Batu Qulhu serves as a testament to the cultural values of spirituality, tradition, and the preservation of cultural identity. While Batu Qulhu remembrance is specific to the Mandailing community, similar cultural practices can be observed in other regions, highlighting the universal human need to honor and remember the deceased, find solace in collective rituals, and uphold cultural traditions as an integral part of identity and social cohesion.

Archetype symbols and altered consciousness: a study of shamanic rituals in the context of Jungian psychology.

The alteration of consciousness during shamanic rituals is both a physical and mystical phenomenon. It involves psychological and spiritual experiences. Through ritual practices, shamans can connect with archetype within the collective unconscious, utilizing trance-inducing techniques for "hallucinatory exploration". This study surveyed 75 participants to investigate the impact of prototype symbols in Shamanistic rituals on participants' consciousness states focusing on Jungian psychology's concept of archetype. The results indicate that archetype symbols in shamanic rituals can significantly influence participants' conscious state, leading them to experience a conscious dissolution of the self. Furthermore, archetype symbols have different effects at the stages of consciousness change. In particular, during the "Visionary Restructuralization" stage, archetype symbols, such as patterns, masks, totems and music, brought participants' consciousness to a peak and caused significant changes to it. These findings suggest that the metaphoric function of archetype symbols plays a crucial role in rituals. Archetype symbols connect the individual to the collective unconscious through visual images and symbolic imagery. They prompt the participants to experience emotional resonances that transcend individual experiences and affect their state of consciousness.

Metaproteomic analysis of King Ghezo tomb wall (Abomey, Benin) confirms 19th century voodoo sacrifices.

The palace of King Ghezo in Abomey, capital of the ancient kingdom of Dahomey (present-day Benin), houses two sacred huts which are specific funerary structures. It is claimed that the binder in their walls is made of human blood. In the study presented here, we conceived an original strategy to analyze the proteins present on minute amounts of the cladding sampled from the inner facade of the cenotaph wall and establish their origin. The extracted proteins were proteolyzed and the resulting peptides were characterized by high-resolution tandem mass spectrometry. Over 6397 distinct molecular entities were identified using cascading searches. Starting from without a priori searches of an extended generic database, the peptide repertoire was narrowed down to the most representative organisms-identified by means of taxon-specific peptides. A wide diversity of bacteria, fungi, plants, and animals were detected through the available protein material. This inventory was used to archaeologically reconstruct the voodoo rituals of consecration and maintenance of vitality. Several indicators attested to the presence of traces of human and poultry blood in the material taken. This study shows the essential advantages of paleoproteomics and metaproteomics for the study of ancient residues from archaeological excavations or historical monuments.

Manifestations, social impact, and decay of conceptual beliefs: A cultural perspective.

INTRODUCTION: Believing comprises multifaceted processes that integrate information from the outside world through meaning-making processes with personal relevance. METHODS: Qualitative Review of the current literature in social cognitive neuroscience. RESULTS: Although believing develops rapidly outside an individual's conscious awareness, it results in the formation of beliefs that are stored in memory and play an important role in determining an individual's behavior. Primal beliefs reflect an individual's experience of objects and events, whereas conceptual beliefs are based on narratives that are held in social groups. Conceptual beliefs can be about autobiographical, political, religious, and other aspects of life and may be encouraged by participation in group rituals. We hypothesize that assertions of future gains and rewards that transcend but are inherent in these codices provide incentives to follow the norms and rules of social groups. CONCLUSION: The power of conceptual beliefs to provide cultural orientation is likely to fade when circumstances and evidence make it clear that what was asserted no longer applies.

Beyond Death: Funeral Rituals and Megalithic Traditions Among the Bhil Tribes of India.

The earliest traces of funeral rituals in the Indian Subcontinent date back to the Mesolithic period. Data from various parts of the country clearly indicate that this tradition gained popularity during the Neolithic and Iron Age periods in India. Besides, during the Iron-age period we found evidence of megalithic tradition, and the megalithic sites found in the Indian subcontinent reveal an elaborate process of death rituals. This present study focuses on first-hand data obtained from the south-eastern part of Rajasthan, India. The data unveils many hidden aspects of funeral rituals and megalithic traditions related to the Bhils community. To gain a better understanding of death rituals, beliefs about afterlife, and the erection of memorial pillars on behalf of the deceased, the author compares the death rituals of the Bhils with those of the Munda communities in central eastern parts of India.

Compulsive rituals in Obsessive-Compulsive Disorder - A qualitative exploration of thoughts, feelings and behavioral patterns.

BACKGROUND AND OBJECTIVES: Rituals are common among healthy individuals and across cultures and often serve adaptive purposes. In individuals with obsessive-compulsive disorder (OCD), rituals become compulsive, time-consuming and distressing, and may lead to functional impairment. Previous research has examined the functions and characteristics of compulsive rituals, but there is paucity of in-depth, first-person reports about this topic. METHOD: We used a qualitative approach to explore thoughts, feelings, and behavioral patterns that characterize OCD rituals. Ten individuals with OCD participated in a semi-structured interview that focused on their most prominent compulsive ritual. The interviews were subjected to a thematic analysis. RESULTS: Eight themes emerged from the analysis and were organized in two main categories: Micro Level perspective, comprising triggers, attention, emotional changes, and stopping criteria; and Macro Level perspective, comprising feelings and perceptions, change over time, motives, and inhibitors. The findings shed light on the role of fixed rules and feelings of "completeness" in OCD rituals, the nature of emotional and attentional characteristics during rituals performance, and the evolution of compulsive rituals over time. LIMITATIONS: This study used a qualitative approach based on a small number of participants, which limits the generalizability of the findings. CONCLUSION: Our results, if replicated, may have clinical implications. The reported patterns of anxiety reduction during ritual performance may contribute to the fine-tuning of CBT for OCD. The findings concerning the nature of attention during ritual performance and the development of rituals over time may be important for understanding the mechanisms that maintain compulsive rituals.

Exploring the origins of identity fusion: Shared emotional experience activates fusion with the group over time.

Identity fusion is a visceral feeling of oneness with a group, known to strongly motivate extreme pro-group behaviour. However, the evidence on its causes is currently limited, primarily due to the prevalence of cross-sectional research. To address this gap, this study analysed the evolution of fusion in response to a massive collective ritual, Korrika-a race in support of the Basque language-, over three time periods: before (n = 748) and immediately following participation (n = 402), and 7 weeks thereafter (n = 273). Furthermore, we explored the potential mediating roles of two key factors: perceived emotional synchrony, a sense of emotional unity among participants that emerges during collective rituals, and kama muta (moved by love), an unexplored emotion in relation to fusion, which arises from feelings of shared essence. The proportion of fused participants increased significantly after participation and remained stable for at least 7 weeks. Perceived emotional synchrony and kama muta apparently explained the effect of participants' behavioural involvement in the ritual on subsequent fusion, but only among those who were not previously fused with Korrika participants. We conclude that emotional processes during collective rituals play a fundamental role in the construction of identity fusion.

Dynamics of Mortuary Practices in Nagaland: Exploring the Impact of Social Capital.

Nagas are a small Indigenous tribal community that inhabits the northeastern region of India. It is inhabited by seventeen recognized tribes including non-Naga tribe of Kuki and Kachari with rich cultural diversity and customary practices. Modernity has been one of the most debated topics, in this regard the paper argues on the responsibility of modernity. The study mainly focuses on the two major tribes of Nagaland that is the Ao tribe and the Angami tribe, as to how the cultural practices in disposing of death is contested and negotiated in contemporary society. Thus, drawing from an ethnohistorical perspective and empirical study, the article depicts how modernity and development tremendously transformed the traditional structure, however, homogeneity in the form of social capital still persists in a heterogeneous society.

Nostalgia, Ritual Engagement, and Meaning in Life.

Rituals are pervasive and beneficial. Little is known, however, about causes or antecedents of ritual engagement. We hypothesized that nostalgia-a sentimental longing for one's past-promotes ritual engagement, which in turn augments meaning in life. We tested this hypothesis in five methodologically diverse studies. In Study 1 (N = 311), nostalgia was positively associated with ritual engagement. In Study 2 (N = 188), nostalgia promoted ritual engagement, and in Study 3 (N = 296), it did so over engagement in a neutral task. In Study 4 (N = 252), nostalgia predicted later ritual engagement but not vice versa, convergent with Studies 2 and 3. Furthermore, nostalgia prospectively predicted meaning in life through specific ritualistic behaviors during a traditional festival. Finally, in Study 5 (N = 166), experimentally manipulated ritual engagement augmented meaning in life. As hypothesized, nostalgia advances ritual engagement, contributing to a meaningful life.

Saving the local tradition: ethnobotanical survey on the use of plants in Bologna district (Italy).

BACKGROUND: Traditional knowledge about plants is unfortunately subjected to a progressive loss, mainly due to globalization and depopulation of the rural areas. This work enhances the ethnobotanical knowledge from Northern Italy, specifically Bologna district, and contributes to preserving Italy's plant-based traditional knowledge and to valorize local resources also in view of an ecological transition. METHODS: The study was conducted between 2010 and 2016 in Bologna district encompassing 22 municipalities, which were grouped into three areas: hill, mountain, and plain. In total, 1172 key informants were interviewed, ranging in age from 50 to 85 years, and having strong links with traditional activities in the area. RESULTS: The final inventory included 374 taxa belonging to 91 families. Among these, 251 were wild native, 40 wild alien, 74 cultivated and 6 were products bought from the market. Hill, mountain, and plain provided information on 278, 213, and 110 taxa, respectively. The most cited families were Asteraceae, Lamiaceae, and Rosaceae. The information was systematized in 12 use categories (UC): medicinal (MED), food, cosmetic, domestic, superstitious-magical-religious (SMR), agropastoral, craft, repellent-insecticide, veterinary, toxic, games, other uses and information. The most relevant UC were in turn divided into subcategories. A descriptive table with all the results was also created. MED was the most relevant UC (310 taxa), and among the 17 MED subcategories, the most significant ones were: gastroenteric (160 taxa), respiratory (133 taxa), and dermatologic (122 taxa). Food was also relevant (197 taxa, and 16 subcategories), and the widest food subcategory was nutraceutical (98 taxa). In cosmetic, the most relevant subcategory was skin treatment (37 taxa). Within SMR, the majority of the plants were cited to heal a disease in a ritual or superstitious way (15 taxa), while for agropastoral, the majority of the taxa (29) were cited as feed. CONCLUSIONS: The data collected has highlighted a significant traditional use of plants in Bologna district. Some plants or uses emerged for the first time from an ethnobotanical study carried out in Italy. The inclusion of a large number of municipalities and informants enabled the collection of a wide spectrum of data, encompassing various uses, anecdotes, and historical curiosities, which are crucial to preserve from being forgotten.

Pediatric Death and Family Organ Donation: Bereavement Support Services in One Pediatric Health System.

Health care providers need to support families and provide resources when facing their child's death and potential organ donation. Aims of this retrospective chart review in a tertiary health care system were: (1) describe characteristics of pediatric organ donors compared to those who were not; (2) determine differences between services utilized by families who selected organ donation versus those who did not. From 2017 to 2023 of 288 pediatric deaths, 76 were organ donors and 212 did not donate. Organ donors' mean age at admission was 6.3 ± 5.8 years. Thirty-four (44.7%) participated in Honor Walks. Significant differences existed between organ donors and non-organ donors in patients who were diagnosed with SIDS (3.9% vs 13.2%; P = .025). This study provides additional data to help further our understanding of bereavement support services for families making difficult decisions regarding organ donation.

Ethnobotanical study on ritual plants used by Hani people in Yunnan, China.

BACKGROUND: The Hani people, who reside in Yuanyang County, Honghe Hani and Yi Autonomous Prefecture, Yunnan Province, rely on rice terrace farming as their primary livelihood. They utilize plants in various traditional ritual practices. The Hani people have categorized the value of plants based on their natural attributes and have refined the ways of using different plants in specific rituals through practical observations and experiences derived from their agricultural culture. Although the plants used in these rituals hold significant cultural value, they have yet to be studied from the perspective of ethnobotany. This study aims to approach the ritual plants using ethnobotanical methods. METHODS: Ethnobotanical fieldwork was conducted in 10 villages in Yuanyang County between 2021 and 2023. Data were collected from the local Hani people through semi-structured interviews and participatory observations and 41 informants were interviewed during the field investigations. The frequency of citation (FC) and relative frequency of citation (RFC) were utilized to evaluate the relative importance of ritual plants among the local communities. RESULTS: A total of 36 plant species, belonging to 18 families and 34 genera, were recorded as being used in 11 ritual practices by the Hani people. Rosaceae, Poaceae, and Fabaceae were found to have the highest number of species. Most of the ritual plants used by the Hani people were collected from the wild. FC and RFC analysis showed that the preferred plants for Hani rituals were Rhus chinensis Mill, Oryza sativa L., Phyllostachys sulphurea (Carr.) A. et C. Riv. and Musa basjoo Siebold & Zucc. ex Iinuma. The 11 rituals are all centered around the performance of people, crops and livestock. The Hani people use plants in different rituals mainly based on their biological attributes. CONCLUSIONS: Many rituals of the Hani people are closely related to their production and livelihood, and the plants used in these rituals are deeply rooted in Hani's traditional ecological knowledge and beliefs. The Hani people's reverence for nature, respect for life, gratitude towards ancestors, and seeking blessings and disaster prevention for their families, crops, and livestock are all reflected in these rituals and their utilization of ritual plants. The Hani people showcase their agricultural culture in the Honghe Hani Rice Terraces through plant-based ritual performances. Studying ritual plants in the core area of the Hani Rice Terraces is of great significance for protecting the Hani Terrace farming culture. In the future, it is essential to pay more attention to the role of traditional knowledge in biodiversity conservation.

A Special Relationship-Aspects of Human-Animal Interaction in Birds of Prey, Brown Bears, Beavers, and Elk in Prehistoric Europe.

Humans have developed a special relationship with some animal species throughout history, even though these animals were never domesticated. Based on raptors, bears, beavers, and elks, the question of whether there are similarities between the perception of these animals that triggered a special kind of fascination in humans and how the relationship between humans and these animals changed between Mesolithic age and medieval times is addressed. As we demonstrate, the categorical antagonism between 'animal' and 'human' is a concept that saw different kinds of influence, from the advent of sedentarism and husbandry to Christianity and from philosophical thinking in Classical Antiquity and the Period of Enlightenment. In prehistory and early history, we find different, opposing world views across time, cultures, and periods. Differences between animals and humans have been considered as fluid, and humans have had to engage with animals and their needs. The well-known and famous 'bear ceremonies' attested to different peoples and times were not unique, but were a part of belief systems that also included other animal species. Among the considered animals, certain raptor species attracted the attention of humans who tried to establish contact with them, as companions, whereas bears were almost 'disguised humans' due to all their similarities with humans, but they were also tabooed beings whose real names had to be avoided.

Healers and midwives accused of witchcraft (1563-1736) - What secondary analysis of the Scottish survey of witchcraft can contribute to the teaching of nursing and midwifery history.

BACKGROUND: Nearly 4000 people were accused of witchcraft in Scotland between 1563 and 1736. Some of these were healers, midwives, and nurses. OBJECTIVE: To investigate Scotland's folk-healers and midwives accused of witchcraft and review their work from a nursing and midwifery perspective. DESIGN: Secondary analysis of the Survey of Scottish Witchcraft. METHODS: Those on the Survey with witchcraft accusations relating to folk-healing or midwifery were identified and their biographies were created from Survey data (2021). Individual biographical data were descriptively analysed. Healing/midwifery practice information was tabulated and thematically analysed. RESULTS: 142 individuals were identified (85 % women), 51 % were found guilty, 90 % were executed. Most (98 %) were folk-healers with 10 accused for midwifery reasons. Mainly their work was accused of causing harm. Three themes emerged: their use of rituals; unorthodox religious practices and treatments. Rituals included actions carried out a certain number of times. Religious practices frequently referenced Catholicism. Many of their treatments for ingestion, application or bathing used items still recognised for their health properties. Approximately, 10 % of the 142, mainly in the 1500s/early 1600s, utilised expensive items and complex treatments which had more in common with 'elite' knowledge rather than simple folklore. CONCLUSIONS: Across all 142 people, many aspects of their work are identifiable within more contemporary nursing and midwifery practice including their use of rituals, treatments, and holism. Mostly the accused were folk-practitioners, but a few (1500s/early 1600s) appear to have been healers working akin to physicians. Following the Protestant reformation (1560) their work, unlike that of physicians, was marginalised, considered unorthodox and harmful because they were women and/or their work reflected Catholicism. European hospital nursing originates in the monastic houses, but little is known about these early religious nurses. This study is novel in suggesting that whoever taught these accused witch/healers may have been connected to the monastic hospitals pre-Reformation.

Gowâti Music Therapy: An Ancient Healing Tradition in Taftan, Baluchestan.

This research delves into the ancient healing tradition of Gowâti music therapy in Taftan, Baluchestan, with a focus on the cultural beliefs and practices surrounding the Gowâti ceremony. The manuscript also highlights the historical connection between music and spirituality, tracing the roots of music therapy back to ancient Iran. The study is based on a combination of interviews, active participation in the Gowâti ceremony, and consultation with experts. However, access to the private ceremony was restricted, leading to certain limitations in data collection. The findings of this study rely heavily on anecdotal accounts passed down through generations among the residents of the region, as well as information gathered from interviews with the caliph (performer) of music therapy in the area. The main objective of this study is to examine the impact of music and its use as a therapeutic tool, with a specific focus on the unique characteristics of Gowâti music therapy. The findings suggest that this form of music therapy is deeply rooted in religious beliefs, mystical ideologies, and sacrificial rituals.

Treatment-seeking behaviour among infertile tribal women of Palghar district in India.

Background: The tribal culture views health care practices differently from the mainstream. Infertile tribal women practice treatment-seeking behaviour that reflects the community's cultural access to and availability of treatment as well as customs to meet their health care needs. In the environment of rising awareness of infertility and numerous treatment options, this study aims to highlight the infertility treatment-seeking behaviour of tribal communities. Data and methods: The study employed a mix methods approach to collect data from 153 tribal couples suffering with infertility (interview schedule) and the community (in-depth interviews-14 and focus group discussions-12). The data was analyzed using Stata 13.0, and NVivo 10. Results of the quantitative data were triangulated with qualitative data for writing. Results: Many treatment options were available for infertility in the community. Generally, traditional healers (98.7%) were preferred over modern healthcare practitioners (35%). Community members usually guided infertile couples for choosing providers. Treatment practices were very different among primary infertile women than sub-fertile. Women frequently discontinued treatment and switched between providers because of unaffordability, poor connectivity, distance, travel time, time constraints, and non-supportive circumstances. The couples were advised to consume herbs, and eat or avoid certain food items, were given massage, burns on the abdomen (dagani), removed black blood (phasani) and other various rituals to appease spirits, get rid of ghosts while offering animal sacrifice, and conducting shidwa ritual. The mean expenditure on treatment was INR 18,374. If treatment did not yield any result, couple resorted to add another wife, divorce, accept childlessness and foster a child. Conclusion: Local authorities should strive to work towards the socio-economic development of the tribal communities and provide good healthcare services at their doorstep. The infertility problem needs to be understood in the context of poverty, tribal beliefs, and unequal access to healthcare resources.

Christianity.

The Christian faith is founded on the principle that human life is sacred, a gift from God, the Heavenly Father. Christians live to love and glorify God. Throughout life, they witness a myriad of life events covering the spectrum from euphoric highs to devastating lows. Be it joy or sorrow, faith in God, having been established through a personal relationship with His Son, Jesus Christ of Nazareth as Savior and Lord, sustains and guides every step. The end of life is the closing earthly chapter, often shared with family members, a chaplain, parish pastor, or another spiritual care provider assisting the dying Christian with compassionate and significant conversations. It is a time to complete preparations for the final journey every Christian takes from this life into the glorious eternal life prepared in heaven with God the Heavenly Father, Jesus Christ the Savior, family, and friends who have gone before. This chapter examines various rituals and practices of the Christian faith observed during the end of life, legacy or life review, funeral practices, burial rituals following death, beliefs about the afterlife that inspire and inform the great hopes of Christian living, and bereavement support for grieving.

Sexual harassment in the workplace: Rituals as Prevention and Management Strategies in COVID-19 Crisis.

This study aims to increase our understanding regarding the use of rituals as the prevention and management strategies for the external consequences resulting from sexual harassment in the workplace during the COVID-19 crisis. We conducted a qualitative study through semi-structured interviews (N = 30) with employees in five hospitals and analyzed the data with a grounded theory approach. The results indicated that rituals could positively influence reputation repair and legitimacy construction. Moreover, interaction patterns between organizations and stakeholders mediated the relationships between rituals and prevention and management results heterogeneously. Managerial perceptions, ritual factors and cultural factors influence rituals to achieve more effective results in terms of prevention and management. By presenting a process model illustrating rituals' unique capacity to prevent and manage the threats of workplace sexual harassment, we contribute to the literature on workplace sexual harassment and rituals in three ways. First, we extend the workplace sexual harassment literature by exploring prevention and management strategies for external consequence/reputation threats. Second, we present a process model to illustrate how rituals impact the results of sexual harassment prevention and management strategies. Third, we illustrate the mediating and moderating factors and their contributions toward developing better rituals that function in such prevention and management strategies.

A momentary lack of rituals: urban festivities cancelations in Geneva, Turin, and Zurich during the COVID-19 lockdowns.

Rituals of territorial belonging as established practices of inclusion improve dynamics of belonging and coexistence. They are particularly significant in the city where people need rituals to trust each other. But what happens when rituals disappear? The Covid-19 pandemic is an experiment on a societal level on the role of rituals. We will analyze three canceled or strongly modified traditional events in Geneva, Zurich, and Turin. We conclude that these cancellations of rituals in urban public spaces generated a lack of territorial belonging and produced mistrust and anger, but at the same time pushed people to develop new dynamics to fill this void. Frustration over the cancellation was transformed into agency. This sense of emptiness was filled through the multiplication of personal and social rituals, through the rediscovery of the city's territory alone or with their groups of affiliation, and through new digital rituals linked to the urban ritual.

Cultural Beliefs and Traditional Practices During Pregnancy, Child Birth, and the Postpartum Period in East Gojjam Zone, Northwest Ethiopia: A Qualitative Study.

Introduction: Many countries invest in interventions to minimize maternal and neonatal morbidity and mortality but the progress has been slow, in developing countries, especially in Africa. Traditional taboos and malpractices like home deliveries owing to cultural beliefs and traditional practices during pregnancy, childbirth, and the postpartum period increase maternal and neonatal complications. Although there are different researches in Ethiopia, the reasons for practicing such traditional activities in the East Gojjam zone in northwest Ethiopia are not well understood. Ethical clearance was obtained from the research committee of Debre Markos University. Objective: This study aimed to explore cultural beliefs and traditional practices during pregnancy, childbirth, and the postpartum period in East Gojjam Zone, Northwest Ethiopia. Materials and Methods: Purposive and snowball nonprobability sampling techniques were used to select the study participants. Data were collected through in-depth interviews and focused group discussions until the information was saturated and it was categorized and analyzed after the interviews were completed. The translated text file was analyzed using thematic analysis using codes and terms to create themes. Information from the interview consists of the women's descriptions and explanations of their cultural practices during pregnancy, childbirth, and the postnatal period. Result: Respondents report many examples of cultural, traditional, and religious practices experienced by the community in East Gojjam Zone during pregnancy, childbirth, and postpartum period, whether they are beneficial or harmful for the mother and the fetus. Drinking holy water, praying to God and Mary, taking herbal medicine, food taboo, making a confinement period in a dark room, and other cultural ceremonies are among commonly experienced cultural, traditional, and religious practices in the study area. Conclusion: Traditional, cultural, and religious practices during pregnancy, childbirth, and the postpartum period are still popular among the community in the East Gojjam Zone. It is critical to identify the harmful practices and reinforce the positive healthy practices to make pregnancy, childbirth, and postpartum periods healthy and joyful.