Thesis (M. Div.)--Trinity Evangelical Divinity School, 2009. / Description based on print version record. Includes bibliographical references (leaves 65-68).

從服食雲母得仙的嶺南何氏女，到增城邑人何泰抗婚的女兒，最後成為以「仙姑之後」自詡的何姓居民敬奉的「仙姑婆」─女仙，未嫁女兒，祖姑，這幾種身份在帝國晚期共同交織出增江沿岸何仙姑信仰多元的面向，也揭示了這塊山水交會之地上的人群在流徙與生根落戶之間拓蕪興荒、聚合與爭競的歷史。本文結合文獻（text）、歷史（history）與田野調查（fieldwork），在區域社會史的架構和歷史人類學的理論關懷下，探討廣東增江地區以女神「何仙姑」之名為中心的傳說系統和崇拜活動，是如何具體在一方水土之上為不同的人群與勢力團體所襲用與創造，漸層堆疊交織成為帝國晚期的樣貌。透過析縷何仙姑信仰與增江沿岸社會從宋代自清中葉相互構造的歷史過程，本文試圖呈現神祇傳說與廟祀傳統背後所隱含的人群關係、社會樣貌與歷史文化傳統，並揭示神祇的靈顯之名是為何與如何鑲嵌進入地方社會的組織結構與文化肌理之中，以及在這樣的過程中被改變，留存，或新創。本文認為，增城何仙姑信仰具體說明了一方之神的靈顯之名，實為複雜的宗教、文化、地域傳統先後參與對話的結果。所謂地方宗教（local religion）傳統的「地方性」（localness），除了植根並展演於為特定地理疆界所定義的地域社會之中，實際上還是鄉土邊界以內和以外紛陳的政治社會文化勢力相互激盪和構造出來的產物。裰織仙名的歷程揭示了仙姑之名的不朽，實來自社區生活的展延、地方歷史敘事的不斷更新以及敬拜人群持續選擇與實踐的結果。本文指出，以「何仙姑」之名在地方社會中上為各方士庶所敬拜的神祇，對於敬拜者而言，不是同一位（the same/unified）神明，而是共同的（common/commonly shared）神明。在增江沿岸社會，「何仙姑」作為一個具有豐厚歷史文化積澱的神話人物，其傳說與廟祀實踐所體現的主流文化和神祇的多重形象，一方面為面臨不同機遇的行動者提供了豐富多元的象徵資源，一方面也在立場、動機互異的行動者之間鋪陳了一個可以對話與行動的共同基礎，這是此一信仰傳統能夠持續呼應世道並存續綿延的主要原因。 / Female deity, unmarried daughter, and grand paternal aunt─are the three dominant identities that have mutually characterized the cult of the Goddess He Xiangu (the Transcendent Maiden He) in the local society along the Zeng River in Guangdong since the mid-Qingto date. Drawing upon the perspective of regional social history and historical anthropology, this study adopts an interdisciplinary text-history-fieldwork investigation into how these three identities had overlapped over a period from the Song to the Mid-Qing. By mapping the historical and social settings wherein the cult had been crafted, I depict in detail the process through which the image and identity of the deity had been shaped, renovated, and appropriated by diverse social groups in multi-layered historical conditions. It is in fact the result of an on-going interactive dialogue among multiple religious, cultural, and local traditions. In this process of the social affairs associated with the legend and religious practices, the role of community and collective memories are proved decisive. The study shows that the localness of the local religion/cults was taken formed by the diverse socio-political powers and cultural traditions that not only existed within but also beyond the boundary of the given local society. Through elucidating the transformation of the cult, I consider that as a local symbol of divinity with abundant meanings, what the goddess meant to her believers may be of the same title "He Xiangu" but with variant interpretations according to different ways of adaptation from commonly-shared understandings among local communities. This explains the complexity of the legend and religious practices. In a shell, it also shows us how the cult meanders with the path of history and keeps echoing to the sound of the new world. / Detailed summary in vernacular field only. / 廖小菁 = The fabrication of divine prestige : the making of the He Xiangu cult and local society from the Song to the mid-Qing dynasty / Liao Hsiao Ching. / Thesis (Ph.D.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 208-235). / Abstracts also in Chinese. / Liao Xiaojing = The fabrication of divine prestige : the making of the He Xiangu cult and local society from the Song to the mid-Qing dynasty / Liao Hsiao Ching.

Following the trauma of the Nakba (Catastrophe) of 1948, Palestinians still suffer from constant violations of their rights, land and culture. To fight forgetfulness and denial, some Palestinian folklorists have sought to collect, document, analyse and translate pre-1948 Palestinian folktales. One major example is Speak, Bird, Speak Again (1989), a selection edited by Ibrahim Muhawi and Sharif Kanaana, and its Arabic version Qul Ya Tayer (قول يا طير (2001)). The folktales, told mainly by women, are divided by the compilers into five main groups, following the individual’s life cycle from childhood to old age: Individuals, Family, Society, Environment and Universe. This thesis analyses the folktales in the English and Arabic compilations along with their paratextual elements (introduction, footnotes, afterwords etc) in order to explore the importance of orality and folktales in framing and preserving Palestinian memory and identity. Structured into four chapters, the thesis starts by highlighting the cultural and social roles of storytellers in Palestine, followed by an overview of the religious, social and psychological functions of folktales. It then describes the paratextual elements in the Arabic and English compilations, shedding light on the need to carry out scientifically and academically based documentation of Palestinian folktales. The compilers’ contribution, the thesis argues, reinforces the discourse of cultural resistance and cultural identity affirmation. The thesis takes memory studies as its main theoretical framework. Synthesising various concepts within memory studies, Chapter Two explains relevant ideas for analysing the folktales, such as collective memory, post-memory, cultural/communicative memory and prosthetic memory. The discussion connects memory to a number of generations across time and space, creating a narrative of continuity. This chapter also explores the components of Palestinian collective memory - oral history, language, nationalism and the Nakba; the latter the thesis attempts to situate within the field of memory and trauma studies. The thesis then probes the essential role played by Palestinian women in transmitting and preserving Palestinian memory and cultural identity, and explores their agency both as storytellers and protagonists. Through their roles as mothers, sisters, wives and daughters, and through their narrative skills and humour, women, the thesis argues, engender and gender Palestinian memory and identity. To understand the interconnection between language, cultural and collective identity, Chapter Four highlights the significance of peasantry discourse in the folktales’ pre-1948 setting, creating a site of memory and homeland while triggering nostalgia and collectivity. Folk religion and food culture are important markers of Palestinian cultural identity and memory; hence, religious expressions, folktale characters and food references in the folktales and tellings are also investigated. The thesis highlights the agency of Palestinian women via food culture, and thus their power in promoting long established cultural and social values as well as regenerating cultural memory. This research sheds new light on the role of the Palestinian folklorist, folktales and storytellers, adopting a novel approach that combines memory, trauma, and food studies among others.

Belief in angels and their intervention in the material world is prevalent in the United States. Theoretically, the concept of folk religion offers an instructive lens into the popularity of these beliefs, which exist inside, outside, and across official religious doctrines, and are therefore able to transcend the boundaries of specific religious traditions by appealing to a diverse array of believers. Empirical analyses from a recent national survey support the application of the concept of folk religion, demonstrating that these beliefs are present in substantial proportions across disparate subgroups. Belief in angelic intervention is prevalent among conservative and "mainline" Protestants, Catholics, those with high levels of conventional religious practice, biblical literalists, and even those who strongly believe in "paranormal" phenomena such as Bigfoot and ESP. Belief in angels and claims of angelic protection provide compelling and flexible narratives, ready cognitive attributions, and emotional comfort. Consequently, these views have strong memetic appeal and are transposable into multifarious subcultures.

Between 1858 and 1930, Victoria’s Chinese immigrants brought their homeland religions to the Canadian city of Victoria BC. They experienced a broad range of challenges as they attempted to fit into the mainstream society. This continual struggle affected their religious lives in particular as they sought to adjust in ways that helped them deal with racial discrimination. As a result, Chinese folk religions, especially those emphasizing ancestral worship, became intertwined with local Chinese associations as a way of strengthening the emotional connections between association members. Some associations broadened their membership by adding ancestral deities or worshiping the deity of sworn brotherhood in a bid to create broader connections among the Chinese men who dominated Victoria’s Chinese community. At the same time, Christians, who practiced the religion of Victoria’s mainstream society, reached out to the Chinese, at first by offering practical language training and later by establishing missions and churches that focused on the Chinese. Many Chinese immigrants welcomed English classes and the social opportunities that churches provided but resisted conversion, as the discrimination they faced in mainstream society had left them sceptical about Christianity, which was seen as closely linked to the dominant Western culture. However, Chinese attitudes towards Christianity became more favorable after the 1910s, when the patriotism of Chinese immigrants led them to support revolutionary leader Sun Yat-sen and his new Chinese government, which promoted Christianity as a symbol of modernity. In general, the Chinese in Victoria were not especially enthusiastic about religion, whether Chinese folk religion or Christianity, although women were generally more interested in religion than men. Although many Chinese pragmatically sought comfort and assistance from both religions, they followed Confucian orthodoxy in focusing primarily on daily life rather than religious life. At the same time, over the decades between 1858 and 1930 both Chinese folk religion and Christianity affected the Chinese community as this community adopted a mixture of Western and Eastern cultures, including religious elements from both cultures. / Graduate / 2020-08-20

This study examines the eschatology of issues related to African folk religion. It argues about the eschatological understanding of time with regard to the afterlife, ancestors and the afterlife, Christ the eschaton and the incarnation of Christ as redeeming of the ancestors. Such a model of local theology can result from a comprehensive reflection based on the Scriptures. As such, this study suggests some principles and praxis that appropriately address mission in the African context. This study also intends to challenge the church in Africa in particular, and cross-cultural workers in general, to redefine their missions and themselves in the face of theological issues, as well as social problems, which occur at all levels of African society. / Christian Spirituality, Church History and Missiology / Thesis (D. Th. (Missiology))

This study examines the eschatology of issues related to African folk religion. It argues about the eschatological understanding of time with regard to the afterlife, ancestors and the afterlife, Christ the eschaton and the incarnation of Christ as redeeming of the ancestors. Such a model of local theology can result from a comprehensive reflection based on the Scriptures. As such, this study suggests some principles and praxis that appropriately address mission in the African context. This study also intends to challenge the church in Africa in particular, and cross-cultural workers in general, to redefine their missions and themselves in the face of theological issues, as well as social problems, which occur at all levels of African society. / Christian Spirituality, Church History and Missiology / Thesis (D. Th. (Missiology))

Korean folk religion is often mentioned in the publications of western Christian missionaries, who have carried out their missionary work in Korea and it has also become a popular research topic of Japanese researchers during the time of Japanese annexation of Korea (1910-1945). This thesis compares the contents of chosen publications from the first half of 20th century of western and Japanese authors that deal with Korean shamanism in hope of confirming or refute the hypothesis that Korean negative view of the Japanese research is caused not by the factual mistakes in said publications, but rather is due to the rivalry between both nations. Unfortunately, while absolute confirmation or refutation of the hypothesis was not possible, we can see a tendency of Korean academia to excuse the mistakes in publications of western authors due to their lack of knowledge of the Korean culture and on the other hand dismiss the Japanese research because of the authors' connection to the colonial government.

Korean folk religion is often mentioned in the publications of western Christian missionaries, who have carried out their missionary work in Korea and it has also become a popular research topic of Japanese researchers during the time of Japanese annexation of Korea (1910-1945). This thesis compares the contents of chosen publications from the first half of 20th century of western and Japanese authors that deal with Korean shamanism in hope of confirming or refute the hypothesis that Korean negative view of the Japanese research is caused not by the factual mistakes in said publications, but rather is due to the rivalry between both nations. Unfortunately, while absolute confirmation or refutation of the hypothesis was not possible, we can see a tendency of Korean academia to excuse the mistakes in publications of western authors due to their lack of knowledge of the Korean culture and on the other hand dismiss the Japanese research because of the authors' connection to the colonial government.

This thesis examines issues of cultural identity and modernity, and the anthropology of spirituality and sacred sites by conducting ethnographic research on fairy beliefs in contemporary Ireland. Irish folk belief has traditionally identified a spirit world intertwined with our own which is inhabited by spirits, often collectively referred to as fairies. Belief in these spirits was once widespread. My research sought to determine the prevalence of these traditional beliefs among modern Irish people within my research area, as well as differences in belief across variables including age, gender, and religious preference. I conducted eight weeks of ethnographic fieldwork during June-August 2008 in and around Sligo Town in County Sligo, Ireland. I selected County Sligo as a research site because it is a sparsely populated, largely rural area, identified in an earlier major study of Irish folklore as a region where belief in the Irish spirit world persisted more strongly than in other parts of the country. My primary research methodology was to conduct structured and unstructured interviews, complemented by visual site surveys. In the preparation of this thesis I utilized data from 52 Sligo residents plus ten other visitors to the area from surrounding Irish counties. While my research suggests that few Sligo residents from the project area continue to believe in the literal existence of fairies, it also shows a much more common belief in a "power" associated with sites identified as "fairy forts," which are natural features of the landscape or the remains of ancient burials or dwellings apocryphally endowed by folk tradition with supernatural or mysterious energies. These beliefs led to a taboo against intruding on, altering, or destroying these "forts" that is still very much alive today. Additionally I was able to discuss at length the subject of the Irish death-herald spirit called the banshee (bean sidhe) with several study participants. Although it can be classified under the umbrella label of "fairy", my research indicates that the banshee is seen as a stand-apart element of Irish tradition by research area residents, and is believed in by those who do not otherwise profess a belief in "fairies" in general.