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worship ceremony</title> <meta name="description" content="Search results for: Confucius worship ceremony"> <meta name="keywords" content="Confucius worship ceremony"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button 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action="https://publications.waset.org/abstracts/search"> <div id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="Confucius worship ceremony"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 99</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: Confucius worship ceremony</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">99</span> Visual Representation of Ancient Chinese Rites with Digitalization Technology: A Case of Confucius Worship Ceremony</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Jihong%20Liang">Jihong Liang</a>, <a href="https://publications.waset.org/abstracts/search?q=Huiling%20Feng"> Huiling Feng</a>, <a href="https://publications.waset.org/abstracts/search?q=Linqing%20Ma"> Linqing Ma</a>, <a href="https://publications.waset.org/abstracts/search?q=Tianjiao%20Qi"> Tianjiao Qi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Confucius is the first sage in Chinese culture. Confucianism, the theories represented by Confucius, has long been at the core of Chinese traditional society, as the dominating political ideology of centralized feudal monarchy for more than two thousand years. Confucius Worship Ceremony held in the Confucian Temple in Qufu (Confucius’s birthplace), which is dedicated to commemorate Confucius and other 170 elites in Confucianism with a whole set of formal rites, pertains to “Auspicious Rites”, which worship heaven and earth, humans and ghosts. It was first a medium-scaled ritual activity but then upgraded to the supreme one at national level in the Qing Dynasty. As a national event, it was celebrated by Emperor as well as common intellectuals in traditional China. The Ceremony can be solemn and respectful, with prescribed and complicated procedures, well-prepared utensil and matched offerings operated in rhythm with music and dances. Each participant has his place, and everyone follows the specified rules. This magnificent ritual Ceremony, while embedded with rich culture connotation, actually symbolizes the social acknowledgment for orthodox culture represented by Confucianism. Rites reflected in this Ceremony, is one of the most important features of Chinese culture, serving as the key bond in the identification and continuation of Chinese culture. These rites and ritual ceremonies, as culture memories themselves, are not only treasures of China, but of the whole world. However, while the ancient Chinese Rite has been one of the thorniest and most complicated topics for academics, the more regrettable is that due to their interruption in practice and historical changes, these rites and ritual ceremonies have already become a vague language in today’s academic discourse and strange terms of the past for common people. Luckily, we, today, by virtue of modern digital technology, may be able to reproduce these ritual ceremonies, as most of them can still be found in ancient manuscripts, through which Chinese ancestors tell the beauty and gravity of their dignified rites and more importantly, their spiritual pursuits with vivid language and lively pictures. This research, based on review and interpretation of the ancient literature, intends to construct the ancient ritual ceremonies, with the Confucius Worship Ceremony as a case and by use of digital technology. Using 3D technology, the spatial scenes in the Confucian Temple can be reconstructed by virtual reality; the memorial tablet exhibited in the temple by GIS and different rites in the ceremonies by animation technology. With reference to the lyrics, melodies and lively pictures recorded in ancient scripts, it is also possible to reproduce the live dancing site. Also, image rendering technology can help to show the life experience and accomplishments of Confucius. Finally, lining up all the elements in a multimedia narrative form, a complete digitalized Confucius Worship Ceremony can be reproduced, which will provide an excellent virtual experience that goes beyond time and space by bringing its audience back to that specific historical time. This digital project, once completed, will play an important role in the inheritance and dissemination of cultural heritage. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Confucius%20worship%20ceremony" title="Confucius worship ceremony">Confucius worship ceremony</a>, <a href="https://publications.waset.org/abstracts/search?q=multimedia%20narrative%20form" title=" multimedia narrative form"> multimedia narrative form</a>, <a href="https://publications.waset.org/abstracts/search?q=GIS" title=" GIS"> GIS</a>, <a href="https://publications.waset.org/abstracts/search?q=visual%20representation" title=" visual representation"> visual representation</a> </p> <a href="https://publications.waset.org/abstracts/64290/visual-representation-of-ancient-chinese-rites-with-digitalization-technology-a-case-of-confucius-worship-ceremony" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/64290.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">259</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">98</span> Rice Blessing Ceremony of Thailand and Vietnam: The Relation of Southeast Asia</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Patthida%20Bunchavalit">Patthida Bunchavalit</a>, <a href="https://publications.waset.org/abstracts/search?q=Saharot%20Kittimahacharoen"> Saharot Kittimahacharoen</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The objective of this article is to compare rice blessing ceremony between Thailand and Vietnam. Both countries are located in Southeast Asia where agriculture is the main occupation. As a result of the study, it is found that the rice blessing ceremony of Thai and Vietnamese societies have differences and similarities. A person leading the ceremony is a person who has the highest position in the country. For Thailand, it is the king or royal family member while for Vietnam, it is the president. In Thailand, the ceremony began in Ayutthaya period which derived from Buddhism and Brahmanism ideology. It is annually organized in the beginning of raining season. In Vietnam, it is annually organized in the beginning of spring. The first time it occurred was in Tien Le Monarchy period of Thien Phuc era deriving from Chinese ideology. The differences are ideas, believes, objectives and details of the ceremony. It is, in Thailand, to boost farmer’s morale and to predict the fertility of crops in each year. Additionally, there is a prediction using royal cows. Meanwhile, in Vietnam the purpose is to worship god of weather for seasonal rain and productive harvesting. Therefore, it is presumed that the rice blessing ceremony of Thailand and Vietnam somewhat have similarities in spite of having different origin but are on the same basis of belief. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=agriculture" title="agriculture">agriculture</a>, <a href="https://publications.waset.org/abstracts/search?q=ceremony" title=" ceremony"> ceremony</a>, <a href="https://publications.waset.org/abstracts/search?q=culture" title=" culture"> culture</a>, <a href="https://publications.waset.org/abstracts/search?q=Thailand" title=" Thailand"> Thailand</a>, <a href="https://publications.waset.org/abstracts/search?q=Vietnam" title=" Vietnam"> Vietnam</a> </p> <a href="https://publications.waset.org/abstracts/79322/rice-blessing-ceremony-of-thailand-and-vietnam-the-relation-of-southeast-asia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/79322.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">185</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">97</span> Analysis of Attention to the Confucius Institute from Domestic and Foreign Mainstream Media</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Wei%20Yang">Wei Yang</a>, <a href="https://publications.waset.org/abstracts/search?q=Xiaohui%20Cui"> Xiaohui Cui</a>, <a href="https://publications.waset.org/abstracts/search?q=Weiping%20Zhu"> Weiping Zhu</a>, <a href="https://publications.waset.org/abstracts/search?q=Liqun%20Liu"> Liqun Liu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The rapid development of the Confucius Institute is attracting more and more attention from mainstream media around the world. Mainstream media plays a large role in public information dissemination and public opinion. This study presents efforts to analyze the correlation and functional relationship between domestic and foreign mainstream media by analyzing the amount of reports on the Confucius Institute. Three kinds of correlation calculation methods, the Pearson correlation coefficient (PCC), the Spearman correlation coefficient (SCC), and the Kendall rank correlation coefficient (KCC), were applied to analyze the correlations among mainstream media from three regions: mainland of China; Hong Kong and Macao (the two special administration regions of China denoted as SARs); and overseas countries excluding China, such as the United States, England, and Canada. Further, the paper measures the functional relationships among the regions using a regression model. The experimental analyses found high correlations among mainstream media from the different regions. Additionally, we found that there is a linear relationship between the mainstream media of overseas countries and those of the SARs by analyzing the amount of reports on the Confucius Institute based on a data set obtained by crawling the websites of 106 mainstream media during the years 2004 to 2014. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=mainstream%20media" title="mainstream media">mainstream media</a>, <a href="https://publications.waset.org/abstracts/search?q=Confucius%20institute" title=" Confucius institute"> Confucius institute</a>, <a href="https://publications.waset.org/abstracts/search?q=correlation%20analysis" title=" correlation analysis"> correlation analysis</a>, <a href="https://publications.waset.org/abstracts/search?q=regression%20model" title=" regression model"> regression model</a> </p> <a href="https://publications.waset.org/abstracts/49664/analysis-of-attention-to-the-confucius-institute-from-domestic-and-foreign-mainstream-media" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/49664.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">318</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">96</span> The Soundscape of Contemporary Buddhist Music in Taiwan: Tzu Chi Vesak Ceremony</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sylvia%20Huang">Sylvia Huang</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Contemporary Buddhist music has been emerged at the new forms of large-scale public Buddhist ritual ceremonies that may involve up to 10,000 participants at a time. Since 2007, the Buddha’s Birthday ceremony (Sanskrit, Vesak) by the Buddhist Tzu Chi Foundation has being held at major cities in Taiwan and many affiliated Tzu Chi offices around the world. Analysis of this modern and technologically-dependent ceremony sheds new light on the significance of music in contemporary Buddhist ritual, and also on recently enhanced and increasingly intimate connections between music and Buddhism. Through extensive ethnographic research of ten years (2007-2017), the research explores how the form of contemporary Buddhist music relates to the role of music in participants’ experience of the ritual and the way in which they construct meaning. The theoretical approach draws on both ethnomusicology and Buddhist teachings, Dharma. As soundscape is defined as the entire sonic energy produced by a landscape, the concept of soundscape is utilised to examine the contemporary ritual music in the Tzu Chi Vesak ceremony. The analysis opens new territory in exploring how analysis of Buddhist music can benefit from incorporating Buddhist philosophy within the methodological approach. Main findings are: 1) music becomes a method for Buddhist understanding through a focus in particular on how the ceremonial program is followed by music, and 2) participants engage with each other and entrain with music in the Vesak ceremony. As Buddhist sounding, such as scripture reading, liturgical chanting, and ceremonial music singing, is a sonic epistemological knowing of the conditions in which Buddhism is practiced, experienced, and transmigrated, the research concludes by showing that studies of Buddhist music have the potential to reveal distinctively Buddhist concepts, meaning, and values. Certain principles of Buddhist philosophy are adopted within ethnomusicological analysis to further enhance understandings of the crucial function of music within such a ritual context. Finally, the contemporary Buddhist music performance in the ceremony is possessed as a means of direct access to the spiritual experience in Buddhism. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=buddhist%20music" title="buddhist music">buddhist music</a>, <a href="https://publications.waset.org/abstracts/search?q=Taiwan" title=" Taiwan"> Taiwan</a>, <a href="https://publications.waset.org/abstracts/search?q=soundscape" title=" soundscape"> soundscape</a>, <a href="https://publications.waset.org/abstracts/search?q=Vesak%20ceremony" title=" Vesak ceremony"> Vesak ceremony</a> </p> <a href="https://publications.waset.org/abstracts/96502/the-soundscape-of-contemporary-buddhist-music-in-taiwan-tzu-chi-vesak-ceremony" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/96502.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">137</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">95</span> The Relationship between Celebrity Worship and Religiosity: A Study in Turkish Context</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Saadet%20Ta%C5%9Fy%C3%BCrek%20Demirel">Saadet Taşyürek Demirel</a>, <a href="https://publications.waset.org/abstracts/search?q=Halide%20Sena%20Ko%C3%A7yi%C4%9Fit"> Halide Sena Koçyiğit</a>, <a href="https://publications.waset.org/abstracts/search?q=R%C3%BCmeysa%20Fatma%20%C3%87etin"> Rümeysa Fatma Çetin</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Celebrity worship, characterized by excessive admiration and devotion towards public figures, often mirrors elements of religious fervor. This study delves into the intricate connection between celebrity worship and religiosity, particularly within the Turkish cultural context, where Islamic values predominantly shape societal norms. The investigation involves the adaptation of the Celebrity Attitude Scale into Turkish and scrutinizes the interplay between young individuals' religiosity and their extreme adulation of celebrities. Additionally, the study explores potential moderating factors, such as age and gender, that might influence this relationship. A cohort of 197 young adults, aged 19 to 30, participated in this research, responding to self-administered questionnaires that assessed their attitudes towards celebrities using the adapted Celebrity Attitude Scale, along with their self-reported religiosity. The anticipated relationship between religiosity and celebrity worship is hypothesized to exhibit a non-linear pattern. Specifically, we expect religiosity to positively predict celebrity worship tendencies among individuals with minimal to moderate religiosity levels. Conversely, a negative association between religiosity and celebrity worship is expected to manifest among participants exhibiting moderate to high levels of religiosity. The findings of this study will contribute to the comprehension of the intricate dynamics between celebrity worship and religiosity, offering insights specifically within the Turkish cultural context. By shedding light on this relationship, the study aims to enhance our understanding of the multifaceted influences that shape individuals' perceptions and behaviors towards both celebrities and religious inclinations. Methodology of the study: A quantitative research will be conducted, where the factor analysis and correlational method will be used. The factor structure of the scale will be determined with exploratory and confirmatory factor analysis. The reliability, internal consistency, Objectives of the study: This study examines the relationship between religiosity and celebrity worship by young adults in the Turkish context. The other aim of the study is to assess the Turkish validity and reliability of the Celebrity Attitude Scale and contribute it to the literature. Main Contributions of the study: The study aims to introduce celebrity worship to Turkish literature, assess the Celebrity Attitude Scale's reliability in a Turkish sample, explore manifestations of celebrity worship, and examine its link to religiosity. This research addresses the lack of Turkish sources on celebrity worship and extends understanding of the concept. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=celebrity" title="celebrity">celebrity</a>, <a href="https://publications.waset.org/abstracts/search?q=worship" title=" worship"> worship</a>, <a href="https://publications.waset.org/abstracts/search?q=religiosity" title=" religiosity"> religiosity</a>, <a href="https://publications.waset.org/abstracts/search?q=god" title=" god"> god</a> </p> <a href="https://publications.waset.org/abstracts/171383/the-relationship-between-celebrity-worship-and-religiosity-a-study-in-turkish-context" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/171383.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">83</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">94</span> Developing Local Wisdom to Integrate Etnobiology and Biodiversity Conservation in Mount Ungaran, Central Java Indonesia</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Margareta%20Rahayuningsih">Margareta Rahayuningsih</a>, <a href="https://publications.waset.org/abstracts/search?q=Nur%20Rahayu%20Utami"> Nur Rahayu Utami</a>, <a href="https://publications.waset.org/abstracts/search?q=Tsabit%20A.%20M."> Tsabit A. M.</a>, <a href="https://publications.waset.org/abstracts/search?q=Muh.%20Abdullah"> Muh. Abdullah</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Mount Ungaran is one area that has remaining natural forest in Central Java, Indonesia. Mount Ungaran consists of several habitats that supporting appropriate areas for flora, fauna, and microorganisms biodiversity, particularly of it is protected by government law and IUCN red list data. Therefore, Mount Ungaran also settled up as AZE (Alliance for Zero Extinction) and IBA (Important Bird Area). The land use for agriculture and plantation reduces forest covered areas. It is serious threat to the existence of biodiversity in Moun Ungaran. This research has been identified community local wisdom that possible to be integrated as ethno-biological research and biodiversity conservation. The result showed at least four local wisdom that possible to be integrated to ethno-biological and biodiversity conservation were Wit Weh Woh (a ceremony of life-giving tree), Grebeg Alas Susuk Wangan (a ceremony for forest protection), Iriban (a ceremony of clean water resource protection), and tingkep tandur (a ceremony for ready-harvested plant protection). It is needed ethno-biological researches of local wisdom-contained values, which essential to be developed as a strategy for biodiversity conservation in Mount Ungaran. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mount%20Ungaran" title="Mount Ungaran">Mount Ungaran</a>, <a href="https://publications.waset.org/abstracts/search?q=local%20wisdom" title=" local wisdom"> local wisdom</a>, <a href="https://publications.waset.org/abstracts/search?q=biodiversity" title=" biodiversity"> biodiversity</a>, <a href="https://publications.waset.org/abstracts/search?q=fragmentation" title=" fragmentation"> fragmentation</a> </p> <a href="https://publications.waset.org/abstracts/67613/developing-local-wisdom-to-integrate-etnobiology-and-biodiversity-conservation-in-mount-ungaran-central-java-indonesia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/67613.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">283</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">93</span> The Image of Suan Sunandha Rajabhat University in Accordance with Graduates' Perceptions on the Graduation Ceremony Day</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Waraphorn%20Sribuakaew">Waraphorn Sribuakaew</a>, <a href="https://publications.waset.org/abstracts/search?q=Chutikarn%20Sriviboon"> Chutikarn Sriviboon</a>, <a href="https://publications.waset.org/abstracts/search?q=Rosjana%20Chandhasa"> Rosjana Chandhasa</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The purpose of this research is to study the satisfaction level of graduates and factors that affect the image of Suan Sunandha Rajabhat University based on the perceptions of graduates on the graduation ceremony day. By studying the satisfaction of graduates, the image of Suan Sunandha Rajabhat University according to the graduates' perceptions and the loyalty to the university (in the aspects of intention to continue studying at a higher level, intention to recommend the university to a friend), the sample group used in this study was 1,000 graduates of Suan Sunandha Rajabhat University who participated on the 2019 graduation ceremony day. A questionnaire was utilized as a tool for data collection. By the use of computing software, the statistics used for data analysis were frequencies, percentage, mean, and standard deviation, One-Way ANOVA, and multiple regression analysis. Most of the respondents were graduates with a bachelor's degree, followed by graduates with a master's degree and PhD graduates, respectively. Major participants graduated from the Faculty of Management Sciences, followed by the Faculty of Humanities and Social Sciences and Faculty of Education, respectively. The graduates were satisfied on the ceremony day as a whole and rated each aspect at a satisfactory level. Formality, steps, and procedures were the aspects that graduates were most satisfied with, followed by graduation ceremony personnel and staff, venue, and facilities. On the perception of the graduates, the image of Suan Sunandha Rajabhat University was at a good level, while loyalty to the university was at a very high level. The intention of recommendation to others was at the highest level, followed by the intention to pursue further education at a very high level. The graduates graduating from different faculties have different levels of satisfaction on the graduation day with statistical significance at the level of 0.05. The image of Suan Sunandha Rajabhat University affected the satisfaction of graduates with statistical significance at the level of 0.01. The satisfactory level of graduates on the graduation ceremony day influenced the level of loyalty to the university with statistical significance at the level of 0.05. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=university%20image" title="university image">university image</a>, <a href="https://publications.waset.org/abstracts/search?q=loyalty%20to%20the%20university" title=" loyalty to the university"> loyalty to the university</a>, <a href="https://publications.waset.org/abstracts/search?q=intention%20to%20study%20higher%20education" title=" intention to study higher education"> intention to study higher education</a>, <a href="https://publications.waset.org/abstracts/search?q=intention%20to%20recommend%20the%20university%20to%20others" title=" intention to recommend the university to others"> intention to recommend the university to others</a>, <a href="https://publications.waset.org/abstracts/search?q=graduates%27%20satisfaction" title=" graduates' satisfaction"> graduates' satisfaction</a> </p> <a href="https://publications.waset.org/abstracts/121707/the-image-of-suan-sunandha-rajabhat-university-in-accordance-with-graduates-perceptions-on-the-graduation-ceremony-day" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/121707.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">132</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">92</span> Signs and Symbols of a Modern Sufi Ceremony in Istanbul</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Antonio%20De%20Lisa">Antonio De Lisa</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The aim of this contribution is to describe a Sufi ceremony personally observed and recorded in Istanbul. It is part of research on the semiotics of religion that has been going on for some time. Over the centuries, Sufism has produced remarkable literature, elaborated mainly in the context of Arabic literature and Persian literature, but has also found expression in many other languages (Turkish, Indian, Malayo-Indonesian, etc.). Among the genres cultivated are: devotional books (prayers, meditation, spiritual exercises, etc.); the hagiographic texts, containing the biographies and sentences of the best-known Sufis; the texts that illustrate the abodes or stations of the spiritual path; finally, the theoretical treatises on various topics, often of an apologetic nature. Another typical expression of Sufism is in the literature in verse, which includes first-rate poets of both Arabic (Ibn al-Farid, Ibn 'Arabi) and Persian (Farid al-Din al-Attar, Rumi, Hafez, Gohar Shahi) expression. To observe an authentic Sufi ceremony, we contacted the Silivrikapı Mevlana Cultural Center in Istanbul. The ceremony we will talk about is a characteristic of the brotherhood called Mevleviyye (Mawlawiyya), so called from Mawlānā ('our lord', in Turkish: Mevlānā) Jalāl al-Dīn Muḥammad Rūmī (13th century) better known as the brotherhood of the Whirling Dervishes, founded in Konya. The characteristic of the order is to pray about one's love for Allah with music and dance in a ritual that has the name of Semà. The dance is a swirling movement in a group, representing a mystical journey of the spiritual ascent of man through the mind and love for the 'perfect'. Turning towards the truth, the follower of the group ascends towards love, passing beyond the World and Nothingness. After asceticism, he returns to the common world to communicate his own experience. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=semiotics%20of%20religion" title="semiotics of religion">semiotics of religion</a>, <a href="https://publications.waset.org/abstracts/search?q=sufi" title=" sufi"> sufi</a>, <a href="https://publications.waset.org/abstracts/search?q=rumi" title=" rumi"> rumi</a>, <a href="https://publications.waset.org/abstracts/search?q=islamic%20philosophy" title=" islamic philosophy"> islamic philosophy</a> </p> <a href="https://publications.waset.org/abstracts/163825/signs-and-symbols-of-a-modern-sufi-ceremony-in-istanbul" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/163825.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">92</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">91</span> Level of Understanding of the Catholic Doctrines in Relation to the Way of Life of Ignatian Graduates</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Maria%20Wendy%20Mendoza-Solomo">Maria Wendy Mendoza-Solomo</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The study assessed the level of understanding of catholic doctrines in relation to the way of life of Ignatian graduates of Ateneo de Naga University (ADNU). It was conducted to find out if ADNU is successful in leading their students to a deeper moral understanding of the world centered on Jesus Christ through their curriculum, academic programs, activities and practices. This study further evaluated if their graduates live out their Catholic commitment to Christ in their current way of life. It also determined the factors that affected their level of understanding of Catholic doctrines and their current way of life. The descriptive, qualitative, evaluative and correlational analyses determined the level of understanding of the Catholic doctrines and the current way of life of 390 graduates. It also correlated the level of understanding to moral life and worship. The factors that affected the graduates’ level of understanding and their current way of life were measured. A researcher-made instrument was distributed to the respondents either using the traditional way or the online survey to reach out graduates across the globe. Major findings were (1) The weighted mean of graduates’ level of understanding of Catholic doctrines was 4.63. (2) Along moral life, 4.07 while along worship, 3.83. (3) The Catholic doctrines and moral life had Pearson r value of 0.79. The doctrines and worship, 0.87; and worship and moral life, 0.89. (4) The understanding of the doctrines was affected highly by the teacher factor with 4.09 mean. The moral life and worship were affected highly by the teacher and technological factors both ranked 1.5 (4.04). (5) Along Catholic doctrines, the teacher factor had 0.90 r value; and environmental, -0.40. Along moral life, teacher had r value of -0.30; technological (-0.92), socio-economic (-0.93), political (-0.83), and environmental (-0.90). Along worship, the teacher had 0.36 Pearson r value, technological and socio-economic (-0.78), political (-0.73) and environmental (-0.72). Major conclusions were: (1) Graduates had very high level of understanding of the Catholic doctrines as summarized in the Creed which is grounded in the Sacred Scriptures. (2) They live out this Catholic commitment to Christ by obeying the Commandments very extensively but needed more participation in religious and parish activities. They have overwhelming spirituality and religiosity in terms of receiving of sacraments and sacramental practices except reading the Bible and reflecting on its passages. (3) The graduates’ level of understanding of the Catholic doctrines had very strong correlation with their current way of life. (4) Teacher, socio-economic, technological, environmental, and political factors significantly affected their understanding of the Catholic doctrines and their current way of life. (5) The teacher factor had very strong relationship with the doctrines; technological and political, weak; environmental, moderate; and socio-economic, very weak relationship. The teacher factor had weak relationship but the other factors had very strong relationship with moral life and strong relationship with worship. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Catholic%20doctrines" title="Catholic doctrines">Catholic doctrines</a>, <a href="https://publications.waset.org/abstracts/search?q=Ignatian%20graduates" title=" Ignatian graduates"> Ignatian graduates</a>, <a href="https://publications.waset.org/abstracts/search?q=relationship" title=" relationship"> relationship</a>, <a href="https://publications.waset.org/abstracts/search?q=way%20of%20life" title=" way of life "> way of life </a> </p> <a href="https://publications.waset.org/abstracts/31305/level-of-understanding-of-the-catholic-doctrines-in-relation-to-the-way-of-life-of-ignatian-graduates" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/31305.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">355</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">90</span> Exploring the Impact of Eye Movement Desensitization and Reprocessing (EMDR) And Mindfulness for Processing Trauma and Facilitating Healing During Ayahuasca Ceremonies</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=J.%20Hash">J. Hash</a>, <a href="https://publications.waset.org/abstracts/search?q=J.%20Converse"> J. Converse</a>, <a href="https://publications.waset.org/abstracts/search?q=L.%20Gibson"> L. Gibson</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Plant medicines are of growing interest for addressing mental health concerns. Ayahuasca, a traditional plant-based medicine, has established itself as a powerful way of processing trauma and precipitating healing and mood stabilization. Eye Movement Desensitization and Reprocessing (EMDR) is another treatment modality that aids in the rapid processing and resolution of trauma. We investigated group EMDR therapy, G-TEP, as a preparatory practice before Ayahuasca ceremonies to determine if the combination of these modalities supports participants in their journeys of letting go of past experiences negatively impacting mental health, thereby accentuating the healing of the plant medicine. We surveyed 96 participants (51 experimental G-TEP, 45 control grounding prior to their ceremony; age M=38.6, SD=9.1; F=57, M=34; white=39, Hispanic/Latinx=23, multiracial=11, Asian/Pacific Islander=10, other=7) in a pre-post, mixed methods design. Participants were surveyed for demographic characteristics, symptoms of PTSD and cPTSD (International Trauma Questionnaire (ITQ), depression (Beck Depression Inventory, BDI), and stress (Perceived Stress Scale, PSS) before the ceremony and at the end of the ceremony weekend. Open-ended questions also inquired about their expectations of the ceremony and results at the end. No baseline differences existed between the control and experimental participants. Overall, participants reported a decrease in meeting the threshold for PTSD symptoms (p<0.01); surprisingly, the control group reported significantly fewer thresholds met for symptoms of affective dysregulation, 2(1)=6.776, p<.01, negative self-concept, 2 (1)=7.122, p<.01, and disturbance in relationships, 2 (1)=9.804, p<.01, on subscales of the ITQ as compared to the experimental group. All participants also experienced a significant decrease in scores on the BDI, t(94)=8.995, p<.001, and PSS, t(91)=6.892, p<.001. Similar to patterns of PTSD symptoms, the control group reported significantly lower scores on the BDI, t(65.115)=-2.587, p<.01, and a trend toward lower PSS, t(90)=-1.775, p=.079 (this was significant with a one-sided test at p<.05), compared to the experimental group following the ceremony. Qualitative interviews among participants revealed a potential explanation for these relatively higher levels of depression and stress in the experimental group following the ceremony. Many participants reported needing more time to process their experience to gain an understanding of the effects of the Ayahuasca medicine. Others reported a sense of hopefulness and understanding of the sources of their trauma and the necessary steps to heal moving forward. This suggests increased introspection and openness to processing trauma, therefore making them more receptive to their emotions. The integration process of an Ayahuasca ceremony is a week- to months-long process that was not accessible in this stage of research, yet it is an integral process to understanding the full effects of the Ayahuasca medicine following the closure of a ceremony. Our future research aims to assess participants weeks into their integration process to determine the effectiveness of EMDR, and if the higher levels of depression and stress indicate the initial reaction to greater awareness of trauma and receptivity to healing. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ayahuasca" title="ayahuasca">ayahuasca</a>, <a href="https://publications.waset.org/abstracts/search?q=EMDR" title=" EMDR"> EMDR</a>, <a href="https://publications.waset.org/abstracts/search?q=PTSD" title=" PTSD"> PTSD</a>, <a href="https://publications.waset.org/abstracts/search?q=mental%20health" title=" mental health"> mental health</a> </p> <a href="https://publications.waset.org/abstracts/172741/exploring-the-impact-of-eye-movement-desensitization-and-reprocessing-emdr-and-mindfulness-for-processing-trauma-and-facilitating-healing-during-ayahuasca-ceremonies" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/172741.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">65</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">89</span> Theorising Chinese as a Foreign Language Curriculum Justice in the Australian School Context</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Wen%20Xu">Wen Xu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The expansion of Confucius institutes and Chinese as a Foreign Language (CFL) education is often considered as cultural invasion and part of much bigger, if not ambitious, Chinese central government agenda among Western public opinion. The CFL knowledge and teaching practice inherent in textbooks are also harshly critiqued as failing to align with Western educational principles. This paper takes up these concerns and attempts to articulate that Confucius’s idea of ‘education without discrimination’ appears to have become synonymous with social justice touted in contemporary Australian education and policy discourses. To do so, it capitalises on Bernstein's conceptualization of classification and pedagogic rights to articulate CFL curriculum's potential of drawing in and drawing out curriculum boundaries to achieve educational justice. In this way, the potential useful knowledge of CFL constitutes a worthwhile tool to engage in a peripheral Western country’s education issues, as well as to include disenfranchised students in the multicultural Australian society. It opens spaces for critically theorising CFL curricular justice in Australian educational contexts, and makes an original contribution to scholarly argumentation that CFL curriculum has the potential of including socially and economically disenfranchised students in schooling. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=curriculum%20justice" title="curriculum justice">curriculum justice</a>, <a href="https://publications.waset.org/abstracts/search?q=Chinese%20as%20a%20Foreign%20Language%20curriculum" title=" Chinese as a Foreign Language curriculum"> Chinese as a Foreign Language curriculum</a>, <a href="https://publications.waset.org/abstracts/search?q=Bernstein" title=" Bernstein"> Bernstein</a>, <a href="https://publications.waset.org/abstracts/search?q=equity" title=" equity"> equity</a> </p> <a href="https://publications.waset.org/abstracts/118725/theorising-chinese-as-a-foreign-language-curriculum-justice-in-the-australian-school-context" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/118725.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">144</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">88</span> Formal Thai National Costume in the Reign of King Bhumibol Adulyadej</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Chanoknart%20Mayusoh">Chanoknart Mayusoh</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The research about Formal Thai National Costume in the reign of King Bhumibol Adulyadej is an applied research that aimed to study the accurate knowledge concerning to Thai national costume in the reign of King Rama IX, also to study origin of all costumes in the reign of King Rama IX and to study the style, material used, and using accasion. This research methodology which are collect quanlitative data through observation, document, and photograph from key informant of costume in the reign of King Rama IX and from another who related to this field. The formal Thai national costume of the reign of King Bhumibol Adulyadej originated from the visit of His Majesty the King to Europe and America in 1960. Since Thailand had no traditional national costume; Her Majesty the Queen initiated the idea to create formal Thai national costumes. In 1964, Her Majesty the Queen selected 8 styles of formal Thai national costume. Later, Her Majesty the Queen confered another 3 formal Thai national costume for men. There are 8 styles of formal Thai national costume for women: Thai Ruean Ton, Thai Chit Lada, Thai Amarin, Thai Borom Phiman, Thai Siwalia, Thai Chakkri, Thai Dusit, and Thai Chakkraphat. There are 3 styles of formal Thai national costume for men: short-sleeve shirt, long-sleeve shirt, and long-sleeve shirt with breechcloth. The costume is widely used in formal ceremony such as greeting ceremony for official foreign visitors, wedding ceremony, or other auspicious ceremonies. Now a day, they are always used as a bridal gown as well. The formal Thai national costume is valuable art that shows Thai identity and, should be preserved for the next generation. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=formal%20Thai%20national%20costume%20for%20women" title="formal Thai national costume for women">formal Thai national costume for women</a>, <a href="https://publications.waset.org/abstracts/search?q=formal%20Thai%20national%20costume%20for%20men" title=" formal Thai national costume for men"> formal Thai national costume for men</a>, <a href="https://publications.waset.org/abstracts/search?q=His%20Majesty%20King%20Bhumibol%20Adulyadej%20the%20Great%20King%20Rama%20IX" title=" His Majesty King Bhumibol Adulyadej the Great King Rama IX"> His Majesty King Bhumibol Adulyadej the Great King Rama IX</a>, <a href="https://publications.waset.org/abstracts/search?q=Her%20Majesty%20Queen%20Sirikit%20Queen" title=" Her Majesty Queen Sirikit Queen"> Her Majesty Queen Sirikit Queen</a> </p> <a href="https://publications.waset.org/abstracts/10856/formal-thai-national-costume-in-the-reign-of-king-bhumibol-adulyadej" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/10856.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">257</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">87</span> Main Puteri Traditional Malay Healing Ceremony</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=M.%20G.%20Nasuruddin">M. G. Nasuruddin</a>, <a href="https://publications.waset.org/abstracts/search?q=S.%20Ishak"> S. Ishak</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper deals with the traditional Malay healing ritualistic ceremony known as Main Puteri. This non-invasive intervention uses the vehicle of performance to administer the healing process. It employs the performance elements of Makyung, that is, music, movements/dance, and dramatic dialogue to heal psychosomatic maladies. There are two perspectives to this therapeutic healing process, one traditional and the other scientific. From the traditional perspective, the psychosomatic illness is attributed to the infestations/possessions by malevolent spirits. To heal such patients, these spirits must be exorcised through placating them by making offerings. From the scientific perspective, the music (sonic orders), movements (kinetic energy), and smell (olfactory) connect with the brain waves to release the chemicals that would activate the internal healing energy. Currently, in Main Puteri, the therapeutic healing ritual is no longer relevant as modern clinical medicine has proven to be more effective. Thus, Main Puteri is an anachronism in today’s technologically advanced Malaysia. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=exorcism" title="exorcism">exorcism</a>, <a href="https://publications.waset.org/abstracts/search?q=main%20puteri" title=" main puteri"> main puteri</a>, <a href="https://publications.waset.org/abstracts/search?q=shamans" title=" shamans"> shamans</a>, <a href="https://publications.waset.org/abstracts/search?q=therapeutic%20healing" title=" therapeutic healing"> therapeutic healing</a> </p> <a href="https://publications.waset.org/abstracts/3358/main-puteri-traditional-malay-healing-ceremony" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/3358.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">355</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">86</span> The Evolving Changes of Religious Behavior: an Exploratory Study on Guanyin Worship of Contemporary Chinese Societies </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Judith%20Sue%20Hwa%20Joo">Judith Sue Hwa Joo</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Guanyin (Avalokiteśvara in Sanskrit), the Bodhisattva of Mercy and Compassion, is the most widely worshipped Buddhist Divinity in Chinese societies and is also believed by more than half of Asian populations across various countries. The most overwhelming reason for the popularity of Guanyin in Chinese societies is, according to the Lotus Sutra, that Guanyin would apperceive voices of those suffering from immense afflictions and troubles, and liberate them upon crying for his/her holy name with wholeheartedness. Its pervasive social influence has spanned more than two thousand years and is still deeply affecting the lives of most Chinese people. This study aimed to investigate whether Guanyin Worship has evolved and changed in modern Chinese societies across the Taiwan Strait. Taiwan and China, albeit having the same language and culture, have been territorially divided and governed by two different political regimes for over 70 years. It would be scientifically intriguing to unveil any substantial changes in religious behaviors in the context of Guanyin Worship. A comprehensive anonymous questionnaire survey in Chinese communities was conducted from October 2017 to May 2019 across various countries, mostly in China, Taiwan, and Hong Kong areas. Since the religious survey is officially prohibited in China, the study was difficult and could only be exercised by means of snowball sampling. Demographic data (age, sex, education, religious belief) were registered and Guanyin’s salvation functions under various confronting situations were investigated. Psychological dimensions of religious belief in Guanyin were probed in terms of the worship experience, the willingness of veneration, and egoistic or altruistic ideations. A literature review on documented functional attributes was carried out in parallel for comparison analyses with traditional roles. Effective 1123 out of 1139 samples were obtained. Statistical analysis revealed that Guanyin Worship is still commonly practiced and deeply rooted in the hearts of all Chinese people regardless of gender, age, education, and residential area, even though they may not enshrine Guanyin at home nowadays. The conventional roles of Guanyin Bodhisattva are still valid and best satisfy the real interests of lifestyles in modern times. When comparing the traditional Buddhist Sutra and the documented literature, the divine power of modern Guanyin has notably empowered to recover, protect and transform fetal and infant spirits due to the sexual liberation, increased abortion rate, gender awakening and enhanced female autonomy in the reproductive decision. However, the One-Child policy may have critically impacted the trajectory of Guanyin Worship so that people in China prevail over those in Taiwan praying for aborted lives or premature deaths. Furthermore, particularly in Hong Kong and Macao, Guanyin not only serves as the sea guardian for the fishermen but also additional services a new function as the God of Wealth. The divine powers and salvation functions of Guanyin are indeed evolving and expanding to comply with the modern psychosocial, cultural and societal needs. This study sheds light on the modernization process of the two-thousand-year-old Guanyin Worship of contemporary Chinese societies. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=Guanyin" title=" Guanyin"> Guanyin</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20behavior" title=" religious behavior"> religious behavior</a>, <a href="https://publications.waset.org/abstracts/search?q=salvation%20function" title=" salvation function"> salvation function</a> </p> <a href="https://publications.waset.org/abstracts/129301/the-evolving-changes-of-religious-behavior-an-exploratory-study-on-guanyin-worship-of-contemporary-chinese-societies" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/129301.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">114</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">85</span> Music in Religion Culture of the Georgian Pentecostals</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nino%20Naneishvili">Nino Naneishvili</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The study of religious minorities and their musical culture has attracted scant academic attention in Georgia. Within wider Georgian society, it would seem that the focus of discourse to date has been on the traditional orthodox religion and its musical expression, with other forms of religious expression regarded as intrinsically less valuable. The goal of this article is to study Georgia's different religious and musical picture which, this time, is presented on the example of the Pentecostals. The first signs of the Pentecostal movement originated at the end of the 19th Century in the USA, and first appeared in Georgia as early as 1914. An ethnomusicological perspective allows the use of anthropological and sociological approaches. The basic methodology is an ethnographic method. This involved attending religious services, observation, in-depth interviews and musical material analysis. This analysis, based on a combined use of various theoretical and methodological approaches, reveals that Georgian Pentecostals, apart from polyphonic singing, are characterised by “ bi-musicality.“ This phenomenon together with Georgian three part polyphony combines vocalisation within “social polyphony.“ The concept of back stage and front stage is highlighted. Chanters also try to express national identity. In some cases however it has been observed that they abandon or conceal certain musical forms of expression which are considered central to Georgian identity. The famous hymn “Thou art a Vineyard” is a case in point. The reason given for this omission within the Georgian Pentecostal church is that within Pentecostal doctrine, God alone is the object of worship. Therefore there is no veneration of Saints as representatives of the Divine. In some cases informants denied the existence of this hymn, and others explain that the meaning conveyed to the Vineyard is that of Jesus Christ and not the Virgin Mary. Others stated that they loved Virgin Mary and were therefore free to sing this song outside church circles. The results of this study illustrates that one of the religious minorities in Georgia, the Pentecostals, are characterised by a deviation in musical thinking from Homo Polyphonicus. They actively change their form of musical worship to secondary ethno hearing – bi-musicality. This outcome is determined by both new religious thinking and the process of globalization. A significant principle behind this form of worship is the use of forms during worship which are acceptable and accessible to all. This naturally leads to the development of modern forms. Obtained material does not demonstrate a connection between traditional religious music in general. Rather, it constitutes an independent domain. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Georgia" title="Georgia">Georgia</a>, <a href="https://publications.waset.org/abstracts/search?q=globalization" title=" globalization"> globalization</a>, <a href="https://publications.waset.org/abstracts/search?q=music" title=" music"> music</a>, <a href="https://publications.waset.org/abstracts/search?q=pentecostal" title=" pentecostal "> pentecostal </a> </p> <a href="https://publications.waset.org/abstracts/37190/music-in-religion-culture-of-the-georgian-pentecostals" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/37190.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">324</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">84</span> Musical Culture of Sea Gypsies in Bulon Archipelago</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Rewadee%20Ungpho">Rewadee Ungpho</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The research on the musical culture of Sea Gypsies in Bulon archipelago, Satun Province, is considered as an anthropology research. Research objectives were to study the history and information culture and also to find the basis information for the restoration and preservation of the music culture of Sea Gypsies who live in Bulon archipelago. Findings of the research are as follows: 1) Musical characteristics of Sea Gypsies in Bulon archipelago is still traditional. It does not mix with any external musical influence such as musical instruments, language, and other musical characteristics. There are various kind of songs which can play a complete melody and rhythm, including a total of 8 songs as follows; Lagu-Ayam-Dide, Lagu-Sitipayong, Lagu-Bulong-pute, Lagu-Chemamat, Laguduwo, Lagu-Ma-I-nang, Lagu-Mana-Ikan. 2) The roles of culture/music in Bulon archipelago correlate with Urak Lawoi society. They use music in the ceremony of votive offering, in the floating ceremony held in Lipe Island and in various festivals. Therefore, music is a spiritual sacrifice and a spiritual instrument that conveys an Urak Lawoi, which makes the Urak Lawoi still unique and has a sense of ethnic identity. 3) The inheritance of Urak Lawoi music is still being made in a traditional way, as an oral tradition with no record. The teaching and learning must be one on one, and it required length of time to practice and accumulate the knowledge. Due to above mentioned reasons, a few people attend in the inheritance. Those who are interested may not be able to practice constantly. As a result, there is only a few, or even none, descendants left. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=sea%20gypsy" title="sea gypsy">sea gypsy</a>, <a href="https://publications.waset.org/abstracts/search?q=music" title=" music"> music</a>, <a href="https://publications.waset.org/abstracts/search?q=Bulon%20archipelago" title=" Bulon archipelago"> Bulon archipelago</a>, <a href="https://publications.waset.org/abstracts/search?q=ethnomusicology" title=" ethnomusicology"> ethnomusicology</a> </p> <a href="https://publications.waset.org/abstracts/4857/musical-culture-of-sea-gypsies-in-bulon-archipelago" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/4857.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">371</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">83</span> Discrimination Against Popular Religiosity in the Dominican Republic</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sterlyn%20Poueriet%20Gil">Sterlyn Poueriet Gil</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Through the years, the construction of cultural identity in the Dominican Republic has been subject to multiple unfavorable conditions fostered by the elites. These conditions have led to the loss of a pattern that lasts over time; leaving this as a result of inconsistency and the diversity of elements that at first are theses and antitheses and gives form to the complexity of what we can call: "the culture of a people that tries to reinvent itself in each social-historical moment". Religion is one of those cultural elements that does not escape the will of the elites. In the country, there are multiple religious groups that, in one way or another, represent what the people are, their ancestral customs, their philosophy, and even their strengths as groups of a certain social environment. However, these have always been marginalized and discriminated against by the country's official religion and their respective denominations. The objective of this research was to verify to what extent interreligious discrimination was real, moving from the assumption to scientific evidence through the application of research techniques such as the survey, fieldwork, and qualitative analysis of the collected evidence, the supremacy of the dominant religion condemns its rites and in many cases the person himself. In many communities, freedom of worship is reserved for traditional groups, having cases in the country where the manifestations of rites such as the "gagá" and the "prillé" have been prohibited, considering them as diabolical and primitive practices; this seeks to deny the roots of a people marked by poverty and social conflicts but remains firm in the will to be. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=cultural%20identity" title="cultural identity">cultural identity</a>, <a href="https://publications.waset.org/abstracts/search?q=freedom%20of%20worship" title=" freedom of worship"> freedom of worship</a>, <a href="https://publications.waset.org/abstracts/search?q=gag%C3%A1" title=" gagá"> gagá</a>, <a href="https://publications.waset.org/abstracts/search?q=popular%20demonstrations" title=" popular demonstrations"> popular demonstrations</a> </p> <a href="https://publications.waset.org/abstracts/142646/discrimination-against-popular-religiosity-in-the-dominican-republic" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/142646.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">176</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">82</span> The Meaning and Roles of Leisure among Elderly People</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Jureerat%20Kilsomporn">Jureerat Kilsomporn</a>, <a href="https://publications.waset.org/abstracts/search?q=Chularat%20Howharn"> Chularat Howharn</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The aim of this qualitative study was to describe the meaning of leisure and the role of leisure among elderly people aged more than 80. Participants were purposive selected. Inclusion criteria were age more than 80 year, has no disease, and independent for daily life activities. Data were collected by in-depth interview. Each participant was interviewed two times and 45-60 minutes in each time of interview. Content analyses were conducted to describe the findings. The findings were as followed. Ten active aging participated in this study. All of them are Buddhist with age between 83-89 years old. Most of them completed the primary school. All of them were active members of community club such as elderly club, women club, and funeral association. Active aging described leisure as activities that connected them with their communities. Leisure could be categorized into three groups which were religious activities, entertainment activities, and hobbies. Examples of religious activities were ordination, house-blessing ceremony, and wedding ceremony. Examples of entertainment activities were Thai dance, beat a drum, and sang local songs. Participants described more that they joined and did in leisure for a sake of pleasure. These leisure played significant roles; significantly affect were their minds and their spiritual. Religious activities play a significant role in spiritual well-being while entertainment activities play a significant role in maintaining good status of mental health. Effect of hobby activities which most of these were payable activities were increased their self-valued. Although it was not high incomes but they can use their own money as they designed. Moreover, participants describe that they have a feeling of use their time wisely since they can earn the money, they can have an exercise, and they can share the time with their neighborhood with these activities. Suggestions from this study were that authorized personnel should promote leisure for aging regularly and continuously. Any facilities that meet with their need and their desired should be promoted since these can facilitate aging to maintain their good health status. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=active%20aging" title="active aging">active aging</a>, <a href="https://publications.waset.org/abstracts/search?q=activities" title=" activities"> activities</a>, <a href="https://publications.waset.org/abstracts/search?q=elderly" title=" elderly"> elderly</a>, <a href="https://publications.waset.org/abstracts/search?q=leisure" title=" leisure"> leisure</a> </p> <a href="https://publications.waset.org/abstracts/51606/the-meaning-and-roles-of-leisure-among-elderly-people" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/51606.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">254</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">81</span> (Re)connecting to the Spirit of the Language: Decolonizing from Eurocentric Indigenous Language Revitalization Methodologies</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Lana%20Whiskeyjack">Lana Whiskeyjack</a>, <a href="https://publications.waset.org/abstracts/search?q=Kyle%20Napier"> Kyle Napier</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Spirit of the language embodies the motivation for indigenous people to connect with the indigenous language of their lineage. While the concept of the spirit of the language is often woven into the discussion by indigenous language revitalizationists, particularly those who are indigenous, there are few tangible terms in academic research conceptually actualizing the term. Through collaborative work with indigenous language speakers, elders, and learners, this research sets out to identify the spirit of the language, the catalysts of disconnection from the spirit of the language, and the sources of reconnection to the spirit of the language. This work fundamentally addresses the terms of engagement around collaboration with indigenous communities, itself inviting a decolonial approach to community outreach and individual relationships. As indigenous researchers, this means beginning, maintain, and closing this work in the ceremony while being transparent with community members in this work and related publishing throughout the project’s duration. Decolonizing this approach also requires maintaining explicit ongoing consent by the elders, knowledge keepers, and community members when handling their ancestral and indigenous knowledge. The handling of this knowledge is regarded in this work as stewardship, both in the handling of digital materials and the handling of ancestral Indigenous knowledge. This work observes recorded conversations in both nêhiyawêwin and English, resulting from 10 semi-structured interviews with fluent nêhiyawêwin speakers as well as three structured dialogue circles with fluent and emerging speakers. The words were transcribed by a speaker fluent in both nêhiyawêwin and English. The results of those interviews were categorized thematically to conceptually actualize the spirit of the language, catalysts of disconnection to thespirit of the language, and community voices methods of reconnection to the spirit of the language. Results of these interviews vastly determine that the spirit of the language is drawn from the land. Although nêhiyawêwin is the focus of this work, Indigenous languages are by nature inherently related to the land. This is further reaffirmed by the Indigenous language learners and speakers who expressed having ancestries and lineages from multiple Indigenous communities. Several other key differences embody this spirit of the language, which include ceremony and spirituality, as well as the semantic worldviews tied to polysynthetic verb-oriented morphophonemics most often found in indigenous languages — and of focus, nêhiyawêwin. The catalysts of disconnection to the spirit of the language are those whose histories have severed connections between Indigenous Peoples and the spirit of their languages or those that have affected relationships with the land, ceremony, and ways of thinking. Results of this research and its literature review have determined the three most ubiquitously damaging interdependent factors, which are catalysts of disconnection from the spirit of the language as colonization, capitalism, and Christianity. As voiced by the Indigenous language learners, this work necessitates addressing means to reconnect to the spirit of the language. Interviewees mentioned that the process of reconnection involves a whole relationship with the land, the practice of reciprocal-relational methodologies for language learning, and indigenous-protected and -governed learning. This work concludes in support of those reconnection methodologies. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=indigenous%20language%20acquisition" title="indigenous language acquisition">indigenous language acquisition</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20language%20reclamation" title=" indigenous language reclamation"> indigenous language reclamation</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20language%20revitalization" title=" indigenous language revitalization"> indigenous language revitalization</a>, <a href="https://publications.waset.org/abstracts/search?q=n%C3%AAhiyaw%C3%AAwin" title=" nêhiyawêwin"> nêhiyawêwin</a>, <a href="https://publications.waset.org/abstracts/search?q=spirit%20of%20the%20language" title=" spirit of the language"> spirit of the language</a> </p> <a href="https://publications.waset.org/abstracts/129689/reconnecting-to-the-spirit-of-the-language-decolonizing-from-eurocentric-indigenous-language-revitalization-methodologies" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/129689.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">143</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">80</span> Local Cultural Beliefs and Practices of the Indiginous Communities Related to Wildlife in the Buffer Zone of Chitwan National Park</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Neeta%20Pokharel">Neeta Pokharel</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Cultural beliefs and practices have been shaping indigenous community’s resource use and attitude toward the conservation of natural flora and fauna around them. Understanding these cultural dimensions is vital for identifying effective strategies that align with conservation efforts. This study focused on investigating the wildlife-related cultural beliefs and practices of two indigenous communities: Bote and Musahars. The study applied ethnographic methods that included Key-informant interviews, Focal Group discussion, and Household survey methods. Out of 100 respondents, 51% were male and 49% female. A significant portion (65%) of the respondents confirmed animal worship, with a majority worshipping tigers (81.5%), rhinos (73.8%), crocodiles (66%), and dolphins (40%). Additionally, 16.9% disclosed worshipping Elephants, while 10 % affirmed animal worship without specifying the particular animals. Ritualistic practices often involve the sacrifice of pigs, goats, hens, and pigeons. Their cultural ethics place a significant emphasis on biodiversity conservation, as the result shows 41 % refraining from causing harm to wild animals and 9% doing so for ethical considerations, respectively. Moreover, the majority of the respondents believe that cultural practices could enhance conservation efforts. However, the encroachment of modernization and religious conversion within the community poses a tangible risk of cultural degradation, highlighting the urgent need to preserve the cultural practices. Integrating such indigenous practices into the National Biodiversity Strategy and conservation policies can ensure sustainable conservation of endangered animals with appropriate cultural safeguards. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=tribal%20communities" title="tribal communities">tribal communities</a>, <a href="https://publications.waset.org/abstracts/search?q=societal%20belief" title=" societal belief"> societal belief</a>, <a href="https://publications.waset.org/abstracts/search?q=wild%20fauna" title=" wild fauna"> wild fauna</a>, <a href="https://publications.waset.org/abstracts/search?q=%E2%80%9Cbarana%E2%80%9D" title=" “barana”"> “barana”</a>, <a href="https://publications.waset.org/abstracts/search?q=safeguarding" title=" safeguarding"> safeguarding</a> </p> <a href="https://publications.waset.org/abstracts/173391/local-cultural-beliefs-and-practices-of-the-indiginous-communities-related-to-wildlife-in-the-buffer-zone-of-chitwan-national-park" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/173391.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">81</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">79</span> Comparative Study of Poetics of Ancient China and Greece</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Junwu%20Tian">Junwu Tian</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Chinese poetics originated in the pre-Qin period, while Western poetics came into being in the Hellenistic period. Although there was no mutual communication and influence between the two kinds of poetics due to both geographical distance and chronological displacement, the Sino-Western thinkers shared much in common, particularly in the social function of literature and art, the pursuit of unified and harmonious aesthetics, the advocacy of poets’ subjective initiative in the creative process of literature and art. In the sphere of rhetoric, the poetics of the pre-Qin scholars and their Greek counterparts also had heterogeneous similarities. By comparing the aesthetic ideas of Confucius, Mencius, Xun Zi, and Deng Xi with those of Plato, Aristotle, and Protagoras, this paper intends to reveal the common concerns of Chinese and Western poetics in the context of heterogeneous cultures and in their respective origin periods. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Pre-Qin%20poetics" title="Pre-Qin poetics">Pre-Qin poetics</a>, <a href="https://publications.waset.org/abstracts/search?q=ancient%20Greek%20poetics" title=" ancient Greek poetics"> ancient Greek poetics</a>, <a href="https://publications.waset.org/abstracts/search?q=heterogeneous%20similarity" title=" heterogeneous similarity"> heterogeneous similarity</a>, <a href="https://publications.waset.org/abstracts/search?q=origin%20period" title=" origin period"> origin period</a> </p> <a href="https://publications.waset.org/abstracts/167723/comparative-study-of-poetics-of-ancient-china-and-greece" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/167723.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">80</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">78</span> Non-Medical Prescription and Other Drug Use in Relation to Mental Health and World Beliefs: A Study of College Students</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sarah%20P.%20Wuebbolt">Sarah P. Wuebbolt</a>, <a href="https://publications.waset.org/abstracts/search?q=Ashlee%20N.%20Sawyer-Mays"> Ashlee N. Sawyer-Mays</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Non-medical prescription and other drug (NMPOD) use has been a significant public health issue for the last few decades, with problematic use increasing among university students more recently. The current study focused on associations between NMPOD use and mental health, well-being, and world beliefs among young adults. Young adults (N=513) completed online questionnaires assessing stress, demographic characteristics, self-esteem, NMPOD use, coping mechanisms, and anxiety. A substantial portion of participants reported using cannabis (48.5%, n=249), while smaller portions of participants reported using stimulants (26.7%, n = 137), sedatives (17.2%, n=88), opioids (10.8%, n=55), and hallucinogens (14.4%, n=74). Five hierarchical logistic regressions were performed to determine the independent relationships between mental health, well-being, and world belief factors and NMPOD use for the five classes of substances. After controlling for demographic factors (age, gender, race/ethnicity, sexual orientation, and religious affiliation), depression was associated with increased non-medical stimulant, opioid, and cannabis use; coping self-efficacy was associated with increased hallucinogen use, and attendance of worship services was associated with decreased non-medical cannabis and hallucinogen use. Results suggest that depression was strongly associated with non-medical stimulant, opioid, and cannabis use, and attendance of worship services was protective against cannabis and hallucinogen use. To the best of our knowledge, this is one of the first studies to investigate the relationships between mental health, well-being, world beliefs, and NMPOD use among young adults. The present study illuminates future targets for intervention, such as increased access to mental health diagnosis and treatment and the exploration of the roles of religion and shared community in the prevention of drug use among young adults. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=cannabis" title="cannabis">cannabis</a>, <a href="https://publications.waset.org/abstracts/search?q=mental%20health" title=" mental health"> mental health</a>, <a href="https://publications.waset.org/abstracts/search?q=non-medical%20prescription%20and%20other%20drug%20use" title=" non-medical prescription and other drug use"> non-medical prescription and other drug use</a>, <a href="https://publications.waset.org/abstracts/search?q=world%20beliefs" title=" world beliefs"> world beliefs</a> </p> <a href="https://publications.waset.org/abstracts/181597/non-medical-prescription-and-other-drug-use-in-relation-to-mental-health-and-world-beliefs-a-study-of-college-students" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/181597.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">64</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">77</span> Role of Symbolism in the Journey towards Spirituality: A Case Study of Mosque Architecture in Bahrain</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ayesha%20Agha%20Shah">Ayesha Agha Shah</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The purpose of a mosque or a place of worship is to build a spiritual relation with God. If the sense of spirituality is not achieved, then sacred architecture appears to be lacking depth. Form and space play a significant role to enhance the architectural quality to impart a divine feel to a place. To achieve this divine feeling, form and space, and unity of opposites, either abstract or symbolic can be employed. It is challenging to imbue the emptiness of a space with qualitative experience. Mosque architecture mostly entails traditional forms and design typology. This approach for Muslim worship produces distinct landmarks in the urban neighborhoods of Muslim societies, while creating a great sense of spirituality. The universal symbolic characters in the mosque architecture had prototype geometrical forms for a long time in history. However, modern mosques have deviated from this approach to employ different built elements and symbolism, which are often hard to be identified as related to mosques or even as Islamic. This research aims to explore the sense of spirituality in modern mosques and questions whether the modification of geometrical features produce spirituality in the same manner. The research also seeks to investigate the role of ‘geometry’ in the modern mosque architecture. The research employs the analytical study of some modern mosque examples in the Kingdom of Bahrain, reflecting on the geometry and symbolism adopted in the new mosque architecture design. It buttresses the analysis by the engagement of people’s perceptions derived using a survey of opinions. The research expects to see the significance of geometrical architectural elements in the mosque designs. It will find answers to the questions such as; what is the role of the form of the mosque, interior spaces and the effect of the modified symbolic features in the modern mosque design? How can the symbolic geometry, forms and spaces of a mosque invite a believer to leave the worldly environment behind and move towards spirituality? <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=geometry" title="geometry">geometry</a>, <a href="https://publications.waset.org/abstracts/search?q=mosque%20architecture" title=" mosque architecture"> mosque architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a>, <a href="https://publications.waset.org/abstracts/search?q=symbolism" title=" symbolism "> symbolism </a> </p> <a href="https://publications.waset.org/abstracts/123468/role-of-symbolism-in-the-journey-towards-spirituality-a-case-study-of-mosque-architecture-in-bahrain" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/123468.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">115</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">76</span> Systematic Process for Constructing an Augmented Reality Display Platform</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Cheng%20Chieh%20Hsu">Cheng Chieh Hsu</a>, <a href="https://publications.waset.org/abstracts/search?q=Alfred%20Chen"> Alfred Chen</a>, <a href="https://publications.waset.org/abstracts/search?q=Yu-Pin%20Ma"> Yu-Pin Ma</a>, <a href="https://publications.waset.org/abstracts/search?q=Meng-Jie%20Lin"> Meng-Jie Lin</a>, <a href="https://publications.waset.org/abstracts/search?q=Fu%20Pai%20Chiu"> Fu Pai Chiu</a>, <a href="https://publications.waset.org/abstracts/search?q=Yi-Yan%20Sie"> Yi-Yan Sie </a> </p> <p class="card-text"><strong>Abstract:</strong></p> In this study, it is attempted to construct an augmented reality display platform (ARDP), and its objectives are two facets, i.e. 1) providing a creative display mode for museums/historical heritages and 2) providing a benchmark for human-computer interaction professionals to build an augmented reality display platform. A general augmented reality theory has been explored in the very beginning and afterwards a systematic process model is proposed. There are three major core tasks to be done for the platform, i.e. 1) constructing the physical interactive table, 2) designing the media, and 3) designing the media carrier. In order to describe how the platform manipulates, the authors have introduced Tainan Confucius Temple, a cultural heritage in Taiwan, as a case study. As a result, a systematic process with thirteen steps has been developed and it aims at providing a rational method for constructing the platform. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=human-computer%20interaction" title="human-computer interaction">human-computer interaction</a>, <a href="https://publications.waset.org/abstracts/search?q=media" title=" media"> media</a>, <a href="https://publications.waset.org/abstracts/search?q=media%20carrier" title=" media carrier"> media carrier</a>, <a href="https://publications.waset.org/abstracts/search?q=augmented%20reality%20display%20platform" title=" augmented reality display platform"> augmented reality display platform</a> </p> <a href="https://publications.waset.org/abstracts/18782/systematic-process-for-constructing-an-augmented-reality-display-platform" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/18782.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">415</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">75</span> Study on Spatial Structure and Evolvement Process of Traditional Villages’ Courtyard Based on Clannism</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Liang%20Sun">Liang Sun</a>, <a href="https://publications.waset.org/abstracts/search?q=Yi%20He"> Yi He</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The origination and development of Chinese traditional villages have a strong link with clan society. Thousands of traditional villages are constituted by one big family who have the same surname. Villages’ basic social relationships are built on the basis of family kinship. Clan power controls family courtyards’ spatial structure and influences their evolvement process. Compared with other countries, research from perspective of clanism is a particular and universally applicable manner to recognize Chinese traditional villages’ space features. This paper takes traditional villages in astern Zhejiang province as examples, especially a single-clan village named Zoumatang. Through combining rural sociology with architecture, it clarifies the coupling relationship between clan structure and village space, reveals spatial composition and evolvement logic of family courtyards. Clan society pays much attention to the patrilineal kinship and genealogy. In astern Zhejiang province, clan is usually divided to ‘clan-branches-families’ three levels. Its structural relationship looks like pyramid, which results in ‘center-margin’ structure when projecting to villages’ space. Due to the cultural tradition of ancestor worship, family courtyards’ space exist similar ‘center-margin’ structure. Ancestor hall and family temple are respectively the space core of village and courtyard. Other parts of courtyard also shows order of superiority and inferiority. Elder and men must be the first. However, along with the disintegration of clan society, family courtyard gradually appears fragmentation trend. Its spatial structure becomes more and more flexible and its scale becomes smaller and smaller. Living conditions rather than ancestor worship turn out to be primary consideration. As a result, there are different courtyard historical prototype in different historic period. To some extent, Chinese present traditional villages’ conservation ignore the impact of clan society. This paper discovers the social significance of courtyard’s spatial texture and rebuilds the connection between society and space. It is expected to promote Chinese traditional villages’ conservation paying more attention to authenticity which defined in the historical process and integrity which built on the basis of social meaning. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=China" title="China">China</a>, <a href="https://publications.waset.org/abstracts/search?q=clanism" title=" clanism"> clanism</a>, <a href="https://publications.waset.org/abstracts/search?q=courtyard" title=" courtyard"> courtyard</a>, <a href="https://publications.waset.org/abstracts/search?q=evolvement%20process" title=" evolvement process"> evolvement process</a>, <a href="https://publications.waset.org/abstracts/search?q=spatial%20structure" title=" spatial structure"> spatial structure</a>, <a href="https://publications.waset.org/abstracts/search?q=traditional%20village" title=" traditional village"> traditional village</a> </p> <a href="https://publications.waset.org/abstracts/70945/study-on-spatial-structure-and-evolvement-process-of-traditional-villages-courtyard-based-on-clannism" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/70945.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">320</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">74</span> A Narrative of Monks: Culture Heroes in Songkhla Province</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Kuntalee%20Vaitayavanich">Kuntalee Vaitayavanich</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study aimed to look into roles of culture heroes of monks in Buddhism in Songkhla province during the last 50 years. Qualitative study, in-depth interviews, participatory observation and non-participatory observation were employed for this study. The results of the study indicated that culture heroes in Songkhla province would act as the followings. 1) For secular matters, monks would do something beneficial to the community. 2) For religious matters, monks would behave to follow Buddhism discipline strictly and unambitiously. At the same time, monks would not neglect to teach Buddhists to give respect to Lord Buddha by doing meditation and praying. However, when some of those culture heroes passed away, villagers in the community would show gratitude and appreciation by arranging a religious death anniversary ceremony, having icon, or having narrative to recognize those, continuously. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=narrative%20of%20monks" title="narrative of monks">narrative of monks</a>, <a href="https://publications.waset.org/abstracts/search?q=culture%20heroes" title=" culture heroes"> culture heroes</a>, <a href="https://publications.waset.org/abstracts/search?q=Songkhla%20province" title=" Songkhla province"> Songkhla province</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20sustainability" title=" social sustainability"> social sustainability</a> </p> <a href="https://publications.waset.org/abstracts/3555/a-narrative-of-monks-culture-heroes-in-songkhla-province" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/3555.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">382</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">73</span> Study on the Legend of Dayi in China</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Zhiguo%20Ju">Zhiguo Ju</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Both ancient written documents and archaeological studies showed that the ancient Chinese was people who worshiped the Sun God. There is a legend of Dayi in China, however, told a story of Dayi, an ancient hero who sacrificed his life to shoot nine suns out of the ten in the sky, restored the order of the universe, and saved the people’s life. By investigating its oral inheritance and folk customs, we found that the story was originated from Rizhao, the east coralline in east China. This could provide valuable cultural resources and could be used in local tourism. How the Sun-worshipping-people developed such a contradictory legend, how was it be carried by generations, and how to use it as a cultural source to promote the local tourism was discussed. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Legend%20of%20Dayi" title="Legend of Dayi">Legend of Dayi</a>, <a href="https://publications.waset.org/abstracts/search?q=sun%20worship" title=" sun worship"> sun worship</a>, <a href="https://publications.waset.org/abstracts/search?q=ancient%20Chinese" title=" ancient Chinese"> ancient Chinese</a>, <a href="https://publications.waset.org/abstracts/search?q=China" title=" China"> China</a> </p> <a href="https://publications.waset.org/abstracts/130513/study-on-the-legend-of-dayi-in-china" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/130513.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">691</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">72</span> An Interactive Platform Displaying Mixed Reality Media</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Alfred%20Chen">Alfred Chen</a>, <a href="https://publications.waset.org/abstracts/search?q=Cheng%20Chieh%20Hsu"> Cheng Chieh Hsu</a>, <a href="https://publications.waset.org/abstracts/search?q=Yu-Pin%20Ma"> Yu-Pin Ma</a>, <a href="https://publications.waset.org/abstracts/search?q=Meng-Jie%20Lin"> Meng-Jie Lin</a>, <a href="https://publications.waset.org/abstracts/search?q=Fu%20Pai%20Chiu"> Fu Pai Chiu</a>, <a href="https://publications.waset.org/abstracts/search?q=Yi-Yan%20Sie"> Yi-Yan Sie </a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study is attempted to construct a human-computer interactive platform system that has mainly consisted of an augmented hardware system, a software system, a display table, and mixed media. This system has provided with human-computer interaction services through an interactive platform for the tourism industry. A well designed interactive platform, integrating of augmented reality and mixed media, has potential to enhance museum display quality and diversity. Besides, it will create a comprehensive and creative display mode for most museums and historical heritages. Therefore, it is essential to let public understand what the platform is, how it functions, and most importantly how one builds an interactive augmented platform. Hence the authors try to elaborate the construction process of the platform in detail. Thus, there are three issues to be considered, i.e.1) the theory and application of augmented reality, 2) the hardware and software applied, and 3) the mixed media presented. In order to describe how the platform works, Courtesy Door of Tainan Confucius Temple has been selected as case study in this study. As a result, a developed interactive platform has been presented by showing the physical entity object, along with virtual mixing media such as text, images, animation, and video. This platform will result in providing diversified and effective information that will be delivered to the users. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=human-computer%20interaction" title="human-computer interaction">human-computer interaction</a>, <a href="https://publications.waset.org/abstracts/search?q=mixed%20reality" title=" mixed reality"> mixed reality</a>, <a href="https://publications.waset.org/abstracts/search?q=mixed%20media" title=" mixed media"> mixed media</a>, <a href="https://publications.waset.org/abstracts/search?q=tourism" title=" tourism"> tourism</a> </p> <a href="https://publications.waset.org/abstracts/16872/an-interactive-platform-displaying-mixed-reality-media" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/16872.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">489</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">71</span> Recycling of Tea: A Prepared Lithium Anode Material Research</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Yea-Chyi%20Lin">Yea-Chyi Lin</a>, <a href="https://publications.waset.org/abstracts/search?q=Shinn-Dar%20Wu"> Shinn-Dar Wu</a>, <a href="https://publications.waset.org/abstracts/search?q=Chien-Ping%20Chung"> Chien-Ping Chung</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Tea is not only part of the daily lives of the Chinese people, but also represents an essence of their culture. A manufactured tea is prepared with other complicated steps for self-cultivation. Tea drinking promotes friendship and is etiquette in Chinese ceremony. Tea was discovered in China and introduced worldwide. Tea is generally used as herbal medicine. Paowan of tea can be used as plant composts and deodorant as well as for moisture proof-package. Tea prepared via carbon material technology resulted in the increase of its value. Carbon material technology uses graphite. With the battery anode material, tea can also become a new carbon material element. It has a fiber carbon structure that can retain the advantage of tea ontology. Therefore, this study provides a new preparation method through special sintering technology equipment with a gas counter-current system of 300°C to 400°C and 400°C to 900°C. The recovery of carbonization was up to 80% or more. This study addresses tea recycling technology and shows charred sintering method and loss from solving grinder to obtain a good fiber carbon structure. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=recycling%20technology" title="recycling technology">recycling technology</a>, <a href="https://publications.waset.org/abstracts/search?q=tea" title=" tea"> tea</a>, <a href="https://publications.waset.org/abstracts/search?q=carbonization" title=" carbonization"> carbonization</a>, <a href="https://publications.waset.org/abstracts/search?q=sintering%20technology" title=" sintering technology"> sintering technology</a>, <a href="https://publications.waset.org/abstracts/search?q=manufacturing" title=" manufacturing"> manufacturing</a> </p> <a href="https://publications.waset.org/abstracts/5224/recycling-of-tea-a-prepared-lithium-anode-material-research" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/5224.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">431</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">70</span> Assessment of the Occupancy’s Effect on Speech Intelligibility in Al-Madinah Holy Mosque</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Wasim%20Orfali">Wasim Orfali</a>, <a href="https://publications.waset.org/abstracts/search?q=Hesham%20Tolba"> Hesham Tolba</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This research investigates the acoustical characteristics of Al-Madinah Holy Mosque. Extensive field measurements were conducted in different locations of Al-Madinah Holy Mosque to characterize its acoustic characteristics. The acoustical characteristics are usually evaluated by the use of objective parameters in unoccupied rooms due to practical considerations. However, under normal conditions, the room occupancy can vary such characteristics due to the effect of the additional sound absorption present in the room or by the change in signal-to-noise ratio. Based on the acoustic measurements carried out in Al-Madinah Holy Mosque with and without occupancy, and the analysis of such measurements, the existence of acoustical deficiencies has been confirmed. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Al-Madinah%20Holy%20Mosque" title="Al-Madinah Holy Mosque">Al-Madinah Holy Mosque</a>, <a href="https://publications.waset.org/abstracts/search?q=mosque%20acoustics" title=" mosque acoustics"> mosque acoustics</a>, <a href="https://publications.waset.org/abstracts/search?q=speech%20intelligibility" title=" speech intelligibility"> speech intelligibility</a>, <a href="https://publications.waset.org/abstracts/search?q=worship%20sound" title=" worship sound"> worship sound</a> </p> <a href="https://publications.waset.org/abstracts/97808/assessment-of-the-occupancys-effect-on-speech-intelligibility-in-al-madinah-holy-mosque" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/97808.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">177</span> </span> </div> </div> <ul class="pagination"> <li class="page-item disabled"><span class="page-link">&lsaquo;</span></li> <li class="page-item active"><span class="page-link">1</span></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=Confucius%20worship%20ceremony&page=2">2</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=Confucius%20worship%20ceremony&page=3">3</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=Confucius%20worship%20ceremony&page=4">4</a></li> <li class="page-item"><a class="page-link" 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