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The main objective of this research is to interrogate the cultural and historical significance of deities in Igbo land, using the Ogwugwu Mmiri deity in Okija as a case study. The study presents evidence that the Ogwugwu Mmiri in Okija has helped preserve the Igbo cultural heritage and traditional values, norms and precepts, which counters the narrative that Christianity undermined these aspects of Igbo society in the past.

The research on the Ogwugwu Mmiri deity in Okija centered its discussion on the Okija community in the present-day Anambra State, Southeastern Nigeria. The research relied on qualitative methodology through the participant observation method. Primary and secondary sources of data were used to interpret the study area. The researchers visited the research site and maintained the Covid-19 protocol during the interview sessions.

The study reveals that Africans practiced religion prior to the arrival of missionaries and challenges the prevailing notion that colonial religions erased the indigenous beliefs of the Igbo people. By examining the worship of the Ogwugwu Mmiri deity, the research observes that the community has embraced a dual religious system, where both Christian and traditional worshipers revere the deity. However, the study concludes that the deity's existence in Okija was not impacted by the government's invasion in 2004.

The traditions, beliefs, customs and norms of a society reflect past events and guide daily interactions with the environment. This is exemplified by the historical discourse surrounding the Ogwugwu Mmiri deity in the Okija community, where the deity's activities align with Christian beliefs and norms. The research demonstrates how young people and indigenous inhabitants protect and preserve their cultural heritage and traditions from external influences.

This study examines the cultural history of the Api-Opi deity in Opi, Nsukka, Enugu State of Nigeria. The study sets out to examine the re-emergence of youthful worshippers of Api-Opi, despite the penetration of Christianity in the area.

The study employed ethnographic observation and field visits to the shrine of Api-Opi in Opi community of Enugu State, Nigeria. In addition, this study uncovers new information drawn from semi-structured interview questions undertaken in the study area between March and October of 2019.

Against certain claims on the impact of Christianity on Africa's traditional religions, the study found that the Api-Opi deity has withstood these post-colonial changes, growing its followership, particularly amongst the youths. It demonstrated the resilience of Igbo Traditional Worship System even in the midst of culture clash and religious iconoclasm advanced by Christianity in Igboland, Nigeria.

Evidence from this study helps debunk the notions of Eurocentric scholars who say African traditional religions are fetish, barbaric or primitive. It also shows how indigenous communities have protected and preserved their religious heritage despite the wave of modernization and other eternal influences. The study contributes to the increasing conversations about the role of traditional religion in the cultural resilience/revitalization of indigenous communities.

It is desirable that shape appeal in craft design takes people's cultural and emotional influencers into consideration. Five Royal Lords worship, prevalent in the southwest coastal part of Taiwan and a source of religious and spiritual support to the local residents, offers such a shape appeal. This study takes the design of Taiwan's cultural handicrafts as the main point of discussion and uses Kansei engineering with semantic technique to promote the linkage between shape and the mental image of the Five Royal Lords' headwear. There are only two types of traditional headwear for the Five Royal Lords: the Imperial Crown and Lord Crown, despite the different personal characteristics of the five deities. This study aims to design a crown for each that matches their individuality.

In the first stage of the research process, the Kawakita Jiro method was used to arrive at appropriate descriptions representative of the deities' individuality. Fuzzy set theory was then applied to convert the relationship between the representative descriptions and headwear shape features into a quantitative one, after which the headwear could be redesigned and validated.

The study results show that: (1) analysis of the relationship between shape features and representative deity descriptions offered guidance to the redesign. (2) A method combining fuzzy theory and description terms could generate quantitative data that helped to provide design suggestions and result validation, supporting both scientific rationality and designers' sensibility. (3) The validation revealed that the redesigned headwear was better than the original headwear.

The study successfully established a design and development process featuring collaboration by folklore experts, designers, craftspeople and worshippers, and helping to promote new cultural product development. The success of the research process can serve as a reference to the development of other different products with shape features.

The purpose of this paper is to trace the way in which a popular ritual became one of Vietnam’s most important festivals, elevated as a celebration of national heroism and charts its gradual transformation in modern society.

This research focuses on the combination of a fertility rite and narratives of St Gióng based on nationalism or heroism created a special festival reflecting many traditional cultural characteristics of Vietnam and the Việt people and the transformation of St Gióng from a mythological to a national symbol of heroism in anti-invader history was recorded in texts.

The paper casts light on the mythologization and historicization of St Gióng in Vietnam’s particular historical context by decoding the Gióng symbol as a core element of the folktales and myths about St Gióng to understand the formation and development of St Gióng in the cultural history of Vietnam.

The paper is not exploring the Gióng symbol within a larger cultural context of nationalism and ethnosymbolic approach in a comparison of national symbolism and heroism.

The paper includes implications for advised scholars to conduct further exploration of the symbol and myth of not only St Gióng in Vietnam but also Kubera in India and Vaisravana in China to connect Kubera, Vaisravana and St Gióng under the connection of literal myth and heroic symbol.

The paper shows how processes of historicizing myth and mythologizing history are important features of Vietnamese socio-historical research.

The paper shows how a fertility rite became a historical festival and the figure of St Gióng became a symbol of patriotic heroism.

Because belief in a supernatural agent with extraordinary power is rooted in psychology, Veblen's instinct psychology was the essential basis for his evolutionary economics of religion. The innate behavioral traits that Veblen called instincts in human nature are now recognized in evolutionary psychology as domain-specific mechanism that evolved as adaptations to enable human survival and reproduction. The authors aim to explain how the modern evolutionary psychology of religion provides a modern psychological basis for Veblen's evolutionary economics of religion.

First, the authors review how Veblen's theory of an evolved human nature of instincts was applied to explain the origins of religion in primitive societies and remained a resilient force despite evolutionary erosion of institutional religion as science advanced. Second, the authors note how evolutionary psychology explains the origins of religion in terms of the functioning of domain-specific psychological mechanisms that evolved as adaptations for purposes other than religion.

The similarities between Veblen's instinct psychology and the explanation of religion as by-products of domain-specific psychological mechanisms are sufficient to allow the conclusion that the evolutionary psychology of religion provides a modern psychological basis for Veblen's evolutionary economics of religion.

An evolutionary economics of religion has a great social value if it provides credible explanations of both the origins of religious belief and innate tendency for religious belief to continue even as science refutes elements of religious doctrines. With a modern psychological basis, Veblen's evolutionary economics of religion accomplishes that purpose.

Adam Smith is revered as the father of modern economics. Analysis of his writings, however, reveals a profoundly medieval outlook. Smith is preoccupied with the need to preserve order in society. His scientific methodology emphasises reconciliation with the world we live in rather than investigation of it. He invokes a version of natural law in which the universe is a harmonious machine administered by a providential deity. Nobody is uncared for and, in real happiness, we are all substantially equal. No action is without its appropriate reward – in this life or the next. The social desirability of individual self-seeking activity is ensured by the “invisible hand,” that is, the hand of a god who has moulded us so to behave, that the quantity of happiness in the world is always maximised.

The main aim of the chapter is to examine the prevalence of Slavic and, more specifically, Slovenian mythological elements in Slovenian heavy metal music. No such analysis had previously been attempted, so a database had to be established anew. Encyclopaedia Metallum: The Metal Archives (MA) was chosen as the most comprehensive available source on metal music, supplemented by information gleaned from other sources. All 290 bands listed as Slovenian on MA were inspected for evidence of Slavic and Slovenian mythological content. Each band's name, genre, lyrical themes as listed in their profile, song titles, and lyrics were taken into account. The compiled corpus was then analysed in terms of information availability, prevailing languages used by the bands, and, subsequently, their relation to Slovenian mythological heritage. The search for Slavic and Slovenian mythological content began with keyword-based computer-assisted analysis followed by manual annotation. Elements directly concerning the Slavic mythos, Slovenian legends, and folk tales, were featured in a ‘Slavic content database’, their suitability ascertained through inclusion in prominent publications on the topic, e.g. Mikhailov (2002), Ovsec (1991), and Šmitek (2004, 2006). The acquired results were then divided into seven categories in order of prevalence, namely, deities, mythical creatures, history, nature, literary references, mythical places and phenomena, and idiosyncratic folklore. Our intention was to also present the contents of each category in a short overview aimed at acquainting the reader with individual phenomena, yet only the most prominent two categories could be presented here due to spatial constraints. The remaining categories will be dealt with in more detail in a follow-up paper. The findings featured will also enable the commencement of the second part of the research, a qualitative analysis of the afore-mentioned ‘Slavic content database’.

Studies of Tianhou-Mazu cult have been focused on three themes: studies in Taiwan emphasize hegemonic order; studies in Hong Kong reveal a relationship of “sisterhood” alliances; and studies in Singapore highlight the important role of ethnic groups. The rebuilding of the goddess’s ancestral temple in early 1980s and her acquiring a world intangible cultural heritage status in the early twenty-first century facilitate the redefinition of overseas Chinese’s religious affiliation. The purpose of this paper is to discuss this global development of the cult from the 1980s and its ritual implication in overseas Chinese communities.

This paper, by comparing the Tianhou-Mazu cult in Taiwan, Hong Kong and Southeast Asian Chinese settlements, argues that from sisters to descended replicas, or from local alliances to global hegemony, the cult of Tianhou-Mazu since the 1980s has not only replaced local culture with an emphasis on “high culture,” but also represents a religious strategy regarding local people’s interpretation of correctness and authority.

This paper argues that despite the imposition of hegemonic power from various authorities, popular religion is a matter of choice. This reflects how local religious practice is construed according to the interpretation of global cultural languages by the elite Chinese; their decision of when and how to reconnect with the goddess’s ancestral temple or the “imperial state,” or to form alliances with other local communities; and the implementation of the local government’s cultural policy.

This paper is one of the few attempts comparing development of a folk cult in various communities.

This study aims to read ritual performances, built forms and cultural undertones of traumatic migration in the settlements of people at the periphery of mainstream history at Mattancherry in Kochi, India. Interactions between their culture, faith, location, ethnicity and community enterprise are explored. This study is essential in the context of negative social perceptions of internal migration and migrants.

The methodology is ethnography and includes interdisciplinary fieldwork of transect walks, participant observations, unstructured interviews and architectural documentation. Secondary references were community publications and scholarly journals.

Constant resilient rebuilding was possible through shared identity and community enterprise. Community temples, monastic institutions, volunteer groups and emerging high-net-worth individuals contributed to nurturing this identity. The temple rituals encouraged an egalitarian outlook. Throughout the settlement’s existence, the centrality of the temple and its religious activities remained constant. Community cohesion and endogamous practices create a cultural island distinct from the general population. Community enterprise also meant contribution to prosperity as productive citizens in the region and beyond.

Religion and shared history-based ethnic community enterprise for survival and prosperity postmigration are observed in this settlement. The conducive entrepreneurial atmosphere is set in its historical, cultural and religious context. This study can, therefore, provide insights for policymakers and academia about the interactions between culture, faith and history during the entrepreneurial process. The cultural context is explored as a backdrop of community enterprise posttraumatic migration, informing societal perceptions about migration and migrants.

The most powerful and effective forces of hierarchizing are those that naturalize difference so that it is beyond dispute and something to be tacitly accepted. In the Classic Maya world, this “social speciation” was materialized and naturalized through a complex web of ritual practice, deity emulation, enhancement of body aesthetics, and the fabrication and possession of hypertrophic goods. The architecture of Classic Maya royal courts broke with an older Maya residential pattern of accretional construction filled with ancestral burials in order to materialize more effectively social difference, to provide space for exclusive ritual performance, and to showcase the highly valued and gendered labor of textile production. Such instruments of authority are “weapons of exclusion” that can be wielded to fend off assaults on hierarchy. From this perspective, informed by the ritual economy approach, the profound transformations of the 9th century in the Maya lowlands are considered an assault that was not defendable.