Le vocabulaire des directions cardinales dans les dialectes du continuum cri-innu-naskapi-atikamekw by Vincent Collette

“…The analysis of the morphology and the semantics of the words (particles, verbs and nouns) which express cardinal directions shows that these languages use four sources of lexicalization in order to name the cardinal directions: sun cycle, wind direction, river flow, wind/cardinal deity. The data from the Eastern dialects of the Cree-Innu-Naskapi-Atikamekw continuum indicate that in traditional societies the referent which serves as the source of lexicalization for cardinal directions (that is, river flow and sun cycle) is more salient than the direction itself and that some economic, social, cultural and religious changes, provoked by the presence of persons and institutions belonging to the dominant society may accelerate lexical overlaps and replacement in the lexical domain of cardinal directions.…”
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Dispersion of the Yorùbá to the Americas: A Fatalist Hermeneutics of Orí in the Yorùbá Cosmos – Reading from Tutuoba: Salem’s Black Shango Slave Queen by Emmanuel Adeniyi

“…The article argues that the transatlantic enslavement of the Yorùbá is a fait accompli willed by their Supreme Deity. Tough traumatic, transatlantic slavery reworlded Yorùbá cultural codes, birthed the Atlantic sub-group of the ethno-nation, and aided the emergence of Yorùbá-centric religions in the New World. …”
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The people of Cuth made Nergal (2 Kings 17:30).The historicity and cult of Nergal in the Ancient Middle East. by Leszek Rasztawicki

“… In this paper we would like to investigate the historicity of Nergal of Cuth in the context of Mesopotamian literature and religion. The deity Nergal of Cuth appears only once in the Hebrew Bible (2 Kings 17:30). …”
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Naxi Cosmology of Mt Yulong Sacred Sites with Caveats for Conservation by Jan Salick, Robbie Hart, Li Siyu

“…Challenges for conservation would be to integrate this cosmological view as well as origin myths, Naxi traditions of suicide, and Sanduo, the god of Mt Yulong, who “shines like lightning [and his] mouth spits fire” – not a deity to be engaged without care. Naxi stressed primacy of culture and cosmology. …”
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Once Again on ʾbk wdm in Ethiopian Sabaic by Aaron Michael Butts, Simcha Gross, Michael Hensley

“…In contrast, it is proposed here that ʾbk wdm continues the previous list of deity names, as already suggested in 1976 by Roger Schneider. …”
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Religious Beliefs, Possession States, and Spirits: Three Case Studies from Sri Lanka by Raveen Hanwella, Varuni de Silva, Alam Yoosuf, Sanjeewani Karunaratne, Pushpa de Silva

“…Patient A was a Buddhist who claimed to have special powers given by a local deity named Paththini. Patient B was a Catholic who experienced spirits around her whom she believed were sent by Satan. …”
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RELIGIOUS SYNCRETISM IN THE LENSES OF JEWISH-BUDHHISM: A RELIGIOUS IDEA IN MODERN AFRICA DEVELOPMENT WUKARI JOURNAL OF HUMANITIES by ZACHARIAH BULUS `` TAKORE, YAKUBU DOMINIC ALKALI, DANIEL BEM APUUIVOM

“… There are modern attempts to consider understanding God from similar perceptions while being accommodated to your deity. It has to do with mixing orblendingof two religious beliefs or bringingmore religions towards similar goals. …”
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Representation of Fictional Characters with Disabilities in Selected Crime Novels of Oͅládèͅjoͅ Òkédìjí by Oͅlálérè Adéyeͅmí

“…Òkédìjí rejects through his characterization technique and use of proverbs, the insidious kind of social categorization and stigmatization that carry with it a ‘devalued status’ for disabled people prevalent in the modern time as against the Yorùbá culture which regards those living with disability as ‘Eͅni-Òrìsà’ (offspring of the deity). The paper concluded that the message of the novelist about people with disabilities is that disability is not an element of inability; there is ability in disability if society projects a positive image of people with disabilities.                 …”
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Ghanaian Settlers in Orimedu: Oju Ota, Gender, and Christianity in a Coastal Fishing Community by Adebayo Adewusi

“…It explains that the Ghanaians were welcome despite their Christian identity because they simply adapted to the local religious landscape when they arrived and joined into the worship of Oju Ota, a local deity of fishermen. However, over the past three decades, the Ghanaians have established a Christian community which has been largely accepted. …”
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THE JUDICIAL RULINGS PERTAINING TO THE HAGIA SOPHIA IN TURKEY AND THE BABRI MOSQUE IN INDIA: An Analysis by Mohammad Shekaib Alam, Zaid Khaliq

“…<p><strong>Abstract: </strong>On November 9, 2019, the Supreme Court of India issued a ruling allowing for the construction of a temple dedicated to the Hindu deity Ram on the site of Babri Masjid in Ayodhya, Uttara Pradesh. …”
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Mọ́remí or Mọ́rèmí: An Investigation into the Perception Error of a Deified Woman in Ilé-Ifẹ̀ by Ọladiipọ Ajiboye

“…For quite a number of times over the years, the author has pondered on the correct pronunciation of the name of the female deity in Ilé-Ife ̣ ̀ who had played a very significant role during the time the people of Ife ̣ ̀ were under incessant attacks from their enemies. …”
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Divine Evolution: Empedocles’ Anthropology by A. V. Halapsis

“…Cod can become a human (for example, for a deed unworthy of a deity), and a human can become God. Teaching of evolution is also double. …”
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River God Propaganda in a Septimius Severus Statue from Perge by Ahmet ÇELİK

“…The third portrait, on the other hand, may have been employed to suggest that the subject was the deity Serapis or an individual bearing a similar resemblance. …”
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Èdè Àyàn: The Language of Àyàn in Yorùbá Art and Ritual of Egúngún by Oláwọlé Fámúlẹ̀

“…As among other Yorùbá deities (òrìsạ̀) that live in the spiritual realm in certain but uncommon natural environments (forests, trees, rivers, streams, and mountains, among others), Òrìsà Àyàn is thought to reside in wood (Vil ̣ - lepastour 2015, 3). …”
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Adat tapsila representation of the transformation of communication, information, and education of local wisdom wetu telu in efforts for environmental conservation in North Lombok,... by Sutama I Wayan, Pawito Pawito, Hastjarjo Sri, Demartoto Argyo

“…It encompasses customs governing the relationship between humans, deity, and nature. The method of land clearing involves four ngelokaq, including the pemangku, jintaka, penghulu, and mekel. …”
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Nu—A Marine Life Monitoring and Exploration Submarine System by Ali A. M. R. Behiry, Tarek Dafar, Ahmed E. M. Hassan, Faisal Hassan, Abdullah AlGohary, Mounib Khanafer

“…This paper introduces Nu (named after an ancient Egyptian deity), a 3D-printed Remotely Operated Underwater Vehicle (ROUV) designed in an attempt to address these challenges. …”
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மலரும் சருகும் நாவலில் நாடார் மக்களின் இனவரைவியல் / Ethnography of Nadar People in the Novel Malarum Sarugum... by ஜோ. கிளம்மி ஜெனி பிரியா / J. Clemy Jeni Priya

“…The practice of love marriage is also found among Nadar people. The deity worship of these people can be seen in two types namely Christian worship and Hindu worship. …”
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Epistemic Roots, Universal Routes and Ontological Roofs of African “Ritual Archives”: Disciplinary Formations in African Thought by Oluwatoyin Vincent Adepoju

“…The third unit, “Falola’s Image Theory and Praxis, Image as Archive, Image as Initiator”, demonstrates Falola’s dramatization of the cognitive possibilities of works of art as inspirers of theory, exemplified by a figurine of the Yoruba origin òrìṣà cosmology, the deity Esu. This is the most poetic and one of the most imaginatively, ideationally evocative and yet tantalizingly inadequately elaborated sections of “Ritual Archives”, evoking continuities between Yoruba philosophy, òrìṣà cosmology and various bodies of knowledge across art and image theory and history, without expanding on the ideas or building them into a structure adequately responsive to the promise of the ideas projected, a foundation I contribute to developing by elucidating my understanding of the significance of the ideas and their consonance with related conceptions and issues from Asian, Western and African cultures. …”
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Le sanctuaire romain du Vigneau à Pussigny (Indre-et-Loire) : un lieu de mémoire, de vie et d’accueil by Arnaud Coutelas, Sébastien Lepetz

“…In this case, the sanctuary embodies a memorial dimension, all the more so as it was founded in the Augustan period, on what was to be a high-place for the community.The clues concerning the deity to which the sanctuary was dedicated are meagre: no ex voto, no representations, no material culture correlated to the cult... …”
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Le cerf chasseur et le maïs agriculteur : l’identité des divinités dans les mitote náyeri by Margarita Valdovinos

“…The hunting deer and the agriculturalist maize. The deities’ identity in the náyeri’s mitote. This article shows how the identity of the náyeri deities is constructed within the agricultural ceremonies named mitote. …”
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