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a Mongolian ethnic group settled in Southern Siberia, Northern Mongolia, and North-Eastern China. Both historically and in our time, their traditional sports have been closely linked to shamanic rituals. This paper provides insights into the functions of these sports competitions for Buryat shamanic rituals&mdash constructions of their relationship to their imagined spiritual entities and the corresponding changes in their sports competitions are described. The effects of both economic changes&mdash why they have been, and still are, an inevitable part of these rituals. They are believed to play an important role in these rituals, which aim to trick and/or please the Buryats&rsquo This paper presents the religious aspects of the historical and present forms of the traditional sports competitions of the Buryats&mdash from shamanism to Buddhism and from Soviet Communist ersatz religion to the post-Soviet revival of shamanism and Buddhism&mdash spirits and gods in order to get from them what is needed for survival. The major historical changes in the Buryats&rsquo are described. Special attention is given to the recent revival of these sports&rsquo from predominantly hunting to primarily livestock breeding&mdash and of changes in religious beliefs and world views&mdash prominent role for Buddhist and shamanist rituals.

This paper studies the views of Hungary’s Prime Minister Viktor Orbán on religion and Christianity, using both quantitative and qualitative methods. The analysis is based on Viktor Orbán’s speeches in Băile Tușnad, at Bálványos Free Summer University and Student Camp (commonly known as Tusványos), which are suitable to sensitively trace the evolution of his thinking from 1990 to 2022. The analysis shows how the concept of Christianity has changed in meaning in the speeches, how it has been linked to political issues, and in what ways Orbán’s thinking has been similar to and different from political Christianity and religious Christianity. Orbán’s concept of Christianity can be understood within the theoretical framework of populism developed by Ernesto Laclau and Chantal Mouffe: in the discursive struggle for political hegemony, there is a continuous construction of ‘the people’, of society, in which ‘empty markers’ play a key role. Orbán’s concept of Christianity can thus be adequately interpreted in terms of the discourse of the permanent creation of the ‘nation’. The political emphasis on Christianity is related to the wounded collective identity of Hungarian society. The paper argues that because of the collective woundedness, society requires an overarching narrative symbolizing unity, of which Christianity is a key concept.

s Krishnacarita is embedded within a dense matrix of nineteenth century Indian secular life writing projects and its projection of Krishna as a cultural icon within an incipient nationalist imagining. The essay while exploring such fraught writing projects in Victorian England and nineteenth century colonial Bengal, concludes that &lsquo s Ecce Homo, Natural Religion, and The Expansion of England in particular, and the broader European tendency of naturalising religions in general. It contends that the rise of historicised life writing genres in Europe was organically related to the demythologised, verifiable god-lives writing project. Bankimchandra&rsquo s Other but as its camouflaging in ethico-cultural guise. Secularism rides on the backs of such demystified god life narratives to rationalise ethico-culturally informed global empires. the life of a humanised god, as engaged in cross cultural dialogues with John Robert Seeley&rsquo The essay explores Bankimchandra Chatterjee&rsquo arrives as not as religion&rsquo published in 1886&mdash s Krishnacaritra&mdash secularism&rsquo

The purpose of this article is to study the Romanian Orthodox place of worship of Lunghezza in Rome, utilizing the expression ‘shared religious place’ and thus referring to the shift from secular to religious and asserting that it is now a camouflaged religious place. Using GIS mapping and Digital Humanities methods and tools, the paper analyses the geographical presence of Orthodox Romanians in the Metropolitan City of Rome territory and the architectural typologies of their places of worship. The history and geography of the church in Lunghezza, a former stable converted into a house of worship, reveals the form of the resilience of the Romanian Orthodox parishes, forced to find various and compelling solutions in order to survive as places of worship.

. The clue is the correct notion of religiosity, which for Thomas Aquinas was not a set of contents, but the relation to the ultimate end. In this light, the heritage can speak and manifest its message, when the relation is reestablished. With this theological background, I will try to answer the main question about the explanatory dimension of faith, its relation to the meaning of heritage and art and I will offer two proposals for the renewal of the theological approach to pilgrimage. The problem of recognizing the true motivations of secular pilgrims is often experienced on the Camino de Santiago. The faith of pilgrims seems to be hidden under the cover of many behaviors of contemporary pilgrims. At the same time on the Camino de Santiago, there could be observed a significant change in how the sacred is perceived by pilgrims: their experience is more related to &ldquo relation/event&rdquo , than &ldquo place&rdquo time&rdquo or &ldquo

Josef Pieper hoped to persuade his contemporaries to rebuild European society into a civilization of leisure. Catholic schools can make themselves into schools of leisure, and the approach they take to the study of history can facilitate this. In this essay, after looking to Pieper’s “Leisure, the Basis of Culture” for educational principles that would guide a school of leisure, I explore the educational plan of one Catholic school that has embodied them. The study of history fills the primary integrating and formative role in this school, so I look to The Religious Dimension of Education and contemporary Catholic teachers of history to see how the study of history can be formative while remaining true to the principles of its discipline. Finally, I suggest that studying history from a Catholic perspective performs an important service for the Church as a whole.

In 303 Creative LLC v. Elenis, a web designer sought a legal right to refuse to make wedding websites for same-sex couples while making wedding websites for other couples as a service provided by her business open to the public. The web designer also sought a legal right to post a notice on her business webpage stating that she would refuse to provide such services for same-sex couples’ weddings. Here, I argue that 303 Creative marks a fairly radical break from previous legal cases dealing with whether service providers have the legal right to deny services for same-sex weddings. This is because, if we take the web designer at her word, the web designer appears to have sought these legal rights, in significant part, in order to use an act of commercial discrimination as an act of religious message sending. In support of this conclusion, I argue that acts of selective commercial service constitute the primary means by which the web designer sought to promote her preferred religious messages and that these acts of selective commercial service are acts of discrimination. I also discuss some of the significance of this case for religion and politics in the United States.

Violence is a characteristic that has somewhat become definitional for the Hindu goddess Kālī. But looking at it through the lens of folk narrative and the popular, devotion-infused and highly personalised opinions of her devotees shows that not only the understanding, but also the acceptance of this violence and the connected anger and bloodthirst that are usually attached to it, as well as the feelings of fear and danger that arise from them on the devotees’ end, are subjects open to discussion. This article, at the juncture between anthropology, performance, and Hindu studies, analyses and compares discourses about her Malayali counterpart, Bhadrakāḷi, drawing simultaneously on various versions of her founding myth of Dārikavadham (‘The Slaying of Dārikan’), ritual routines of her temples in Central Kerala as well as ritual performing arts that are conducted in some of them. The concluding discussion of her alleged thirst for blood and identification of the ’real‘ addressee of blood offerings made to her particularly illustrates how far the negotiation of Bhadrakāḷi’s use of violence and her very definition as violent goddess reaches deep into the worshipper/deity relationship that lies at the heart of popular worship.