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The late Nancy Jay described a striking feature of animal sacrifice: in many different cultures it functions to establish paternity. This article develops a theoretical framework for understanding just what it is about animal sacrifice that makes it so cross‐culturally well‐suited for establishing paternity. The main premise of this framework is that sacrifice communicates menace – not so much towards the domesticated animals ritually killed, but primarily towards those subordinated humans (children in particular) who are similarly disempowered vis‐à‐vis the class of male sacrificers. By demonstrating their willingness and ability to kill, sacrificing men gain a material basis for claiming credit for human reproduction, namely, that children live only by virtue of the sacrificers’ decision to kill animals in their stead. This framework is explicated through reference to Old and New Testament discourses of sacrifice.

The purpose of this paper is to theorize and empirically investigate the formation of consumer’s consumption ritual experiences and discourses associated with Feast of Sacrifice.

The authors have approached the data from assemblage theory perspective. By use of ethnographic participant observation and in-depth interviews, seven themes are uncovered and discussed: meaning of Qurban, preparation of the ritual, Qurban choice, meat, Qurban ritual, marketplace and framing of discourses.

This study provides a theoretical development in which it depicts that assemblage theory can be used in the context of religious rituals such as the Feast of Sacrifice. This suggests that parts forming the social phenomena include different meanings and functions in different assemblages to the ritual, which has a structure with a particular process, roles and content scenario. This implies that even the most structured social phenomena as religious rituals can be accepted as social assemblage where every individual experiences his/her own ritual with the parts that have ever-changing material and expressive roles.

This study will contribute to the literature on religious rituals and practices through viewing ritual as an assemblage including material and expressive features as well as human and non-human actors. Besides, this study aims to find out whether there is a constant consumer and the concept of ritual by focusing on buying experiences of consumer in Feast of Sacrifice in Turkey.

Young women who entered the Dominican Sisters in the years before the Second Vatican Council3 lived in semi‐enclosure and took vows of poverty, chastity and obedience. As women religious they engaged in a life of teaching and prayer that was underpinned by notions of sacrifice and self‐effacement. In order to understand the teaching experiences of these women it is necessary to first understand something about the history of Catholic education in New Zealand and the context in which the New Zealand Dominican Sisters lived and worked.

The purpose of this paper is aimed to examine natives' Fervid Attachment to religious rites, as a part of cultural heritage, in its extrinsic (sense of belonging, rituality) and intrinsic (intimate bond, emotionality) characteristics, by shedding light on how leveraging on these characteristics could be emphasized to promote sustainable local development.

Based on the principles of an ethnographic research approach based on observational methods, this paper analyzes the rites of Holy Week in Taranto, a city located in the Southern Italy, by capturing individuals' behavior according the concept of Fervid Attachment.

Results show that tourism destinations preserving their traditions and religious rites as part of their cultural heritage can satisfy tourists' spirituality needs and, by promoting the interaction with the local population (natives) in terms of relationship between them and tourists, supporting local communities' development. Moreover their Fervid Attachment in terms of sense of belonging, rituality, intimate bond and emotionality could be empathized to promote sustainable local development.

Our results provide suggestions on how local policymakers and tourism marketers could leverage natives' attachment to religious rites to boost religious tourism.

This paper shows from a new perspective based on the concept of natives' Fervid Attachment how local people are relevant in promoting a tourism destination.

This chapter provides a cross-cultural look at the intersection of religion and the state with a focus on social control, social movements, political authority, and legitimacy. To better understand the complexities of governance, this chapter examines state social control of religion with a specific focus on the effects of that control on society. State leaders often seek to control and use the power of religion to gain legitimacy, authority, and control over citizens. Conversely, religious leaders sometimes seek to engage and even control the power of the state. This chapter highlights some of what happens when religious leaders directly engage in politics and challenge the social control mechanisms of political authority.

At times religious majorities seek not only to participate in the public square, to make policy, but also to exercise complete control of political and cultural institutions. In many nations, from Christians in the United States to Buddhists in Myanmar, some religious and government leaders share the goal of complete religious control over their societies. What happens to the religions and to the society when these religious and government leaders are successful? What happens to the religion when a state controls, supports, and promotes that religion? This chapter uses the case histories of the repression of the Muslim minority by the Buddhists nationalists in Myanmar and the desires of the United States Christian Dominionists goals to illustrate and highlight the way that the twin powers of the state and religion serve as direct agents of social control by transmitting values of each institution through law, policy, and by punishing those who deviate.

The purpose of this paper is to investigate the impact of culture on religiosity, cosmopolitanism, and ethnocentrism on attitudes towards foreign products, among two religious classes in India.

Quantitative data analysis was employed to attain the above objective. In order to explore the existence of difference between clothing preferences between two religious classes analysis of variance (ANOVA) was employed. It was employed to analyse the difference between group means. Structural equation modelling (SEM) was employed to test the hypothesized paths. SEM was used separately for both the religious classes to explore the possibility of difference between both of them. Before testing the measurement model confirmatory factor analysis was run to test the cleanliness of the measurement items. Data were analysed in two parts A and B. In part A SEM was employed to test the hypotheses developed and in part B ANOVA was used to test the difference between group means.

It was found that both the religious classes were significantly different from each other in their apparel preference. It was also found that the Indians were not collectivist as often labelled in a stereotypical way.

The findings of this study would provide useful in-depth knowledge on Indian religious groups for both international and national marketers. The study confirmed that ignoring the diversity of an emerging market and adopting a standardized marketing strategy could prove fatal. It provides better understanding about the cultural diversity and its impact on buying imported products. Such insight should enable marketers, policy makers, and social planners to act more effectively by designing their positioning strategies accordingly.

Some unexpected differences was found in individualism and collectivism dimensions and it was also found that the inter-cultural differences between Hindus and Muslims have changed since the original Hofstede data were collected on Hindu and Muslim dominating countries.

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.

This research is positioned at the intersection of youth subculture consumption and religious affiliation, through the study of observant Muslim women involved in the highly engaging and codified activity of cosplay. Given authenticity is central to the cosplay visual impact and performance, this study aims to understand the way hijab cosplayers negotiate tensions between authentic body performativity and the observance of religious dressing codes.

A qualitative interpretive approach was used to address the research questions. In-depth semi-structured online interviews were conducted with 25 members of a hijab cosplayers from South East Asia.

The concept of authenticity emerged as multifaceted for hijab cosplayers, where they manage three different aspect of the authentic cosplay performance as follows: authenticity as a cosplayer (social dimension of authenticity), authenticity to the character (personal dimension of authenticity) and authenticity to their religious identity (religious dimension of authenticity). The subsequent malleable authenticity is used to legitimate cosplay as an acceptable performative practice from a religious and from subcultural view.

The research highlights how tensions between identity and performativity of the body are negotiated. More specifically, the study contributes to the understanding of the way hijab cosplayers reconcile tensions between religious identity and the performativity of the body. Given the role of the body as a site for negotiating identity, this study provides important insights in the tensions and strategies at the intersection of authenticity, embodiment and religious identity in youth cultures.

Increasing diversity leads to local, national and transnational challenges requiring a novel and explicit problem-solving approach. Practical wisdom, which emerges from an integration knowledge and ability through religious awareness, can promote peaceful coexistence in diverse societies with adequate theological and educational infrastructures. This paper aims to critically examine practical wisdom as the religious awareness to underlying building harmony in the diverse society.

Literature from refereed and peer-reviewed journals and articles was reviewed using thematic topic analysis to propose a model of the practical wisdom as a foundation for building harmony in a diverse society.

This result shows that there are several discussions with specific objectives of practical wisdom as the result of core understanding of religious awareness underlying the potential solutions in the diverse society; the significant essence of practical wisdom as the core element for building harmony; exploring how practical wisdom should be a wide particular element in building integrity and harmony in the diverse society.

Practical wisdom can establish peaceful and respectful relations amongst diverse segments of the population. It is, therefore, crucial for scholars and practitioners to explore practical wisdom in depth and devise ways of promoting this important characteristic at a social level through the exchange of common ideas and goals.