| Formatted contents note |
1 - 15 Introductory Questions on Religion:<br/>Religion, the three key elements of Religion, Yumaism, the four<br/>important implications of religion from the sociological point of view,the three sociological approaches of religion, three most important questions to the adherents of Yumaism, history of religion, prehistoric evidences, organized religion, invention of writing. Neolithic revolution, value of religion, religion in Axial, Middle and Modem Period, archaeological evidences, and origin of religion from Ancestor Worship. (Pages 1-37)<br/><br/>16 - 33 Analysis on Evolutionary Approaches:<br/>Non-human religious behaviour, setting stages of human religion. Evolutionism, Positivism, Intellectualism and Intellectualist Theories of Religion, Naturism, Naturism in Yumaism, Animatism, Animatism in Yumaism, Ancestor Worship, Animism, Yumaism rooted on Animism, The theory of Dependence on Magic, Dependence on Magic in Yumaism, Religion originated in Psycho-biological Processes, Religion a product of fear. Religion a product of Religious Feelings and Thrill, Religion a product of Emotional Stress, and Religion a product of Feeling of Guilt. (Pages 39-69)<br/><br/>34 - 47 Analysis on Functional Approaches:<br/>Functionalism, Functionalist thinking, Totemism, Sacred-Profane<br/>Dichotomy, Cognitive and Social Functions, Yumaism in conformity to Durkheim's understanding of eminently social, The Mundhums are Sacred Totems, Totemic Great Feminine Trinitarian Goddess Tagera Ningwaphuma, Totemic or Symbolic Sacred spaces, Totemic Ancestors, the power of a thing lies in its origin in Yumaism (Pages 71-95)<br/><br/>48 - 51 Analyzing the Role and Functions of Religion:<br/>The role of Religion, Identity, Social Continuity and Stability, role of Ancestor Worship encompassed Shamanism in the nomadic human life, and functional role of Yumaism.(Pages 97-108)<br/>52 -55 Analysis on the Functions of Myth:<br/>Myth, the basic five Cognitive and Social Functions of Myths, The cognitive and social functions of Mundhums, Oral Mundhums, Writing and Analyzing Mundhums. (Pages 109-153)<br/><br/>56 - 76 Analysis on Structuralism Approaches:<br/>Structuralism, Mythic Structure, Social Structure; the origin and<br/>spread of Human Race; the Native Himalayans; the Inter-Ethnic<br/>dynamics of the Limboo tribe; ethnography of Limboo ancestors<br/>and the Mundhum of Yumaism; the Mundhum Yehang Se:ma; the Mundhum Idhuklung Samsogha Pakma; the Mundhum Mukkum Semi Serpma, the Mundhum Lungdhung Kai Phekma; Ancestor Worship the origin of religion; the Ancestors forming the gods and goddesses; Yumaism based on Ancestor Worship; the Limboo Society is worshipped as gods and goddesses; the deceased ancestors constitute the Reincarnate Divinities of Incarnate Shaman Phedangmas; Shamanism, Ancestor Worship-cum-Shamanism;Totemism; Ancestor Worship-cum-Shamanism-cum-Totemism; Encompassing and Interweaving Ancestor Worship-cum-Shamanism-cum-Totemism to form Yumaism; role of Yumaism in the nomadic life of the Limboo ancestors; Hierophany beliefs and rituals of Yumaism expressing their typical social sentiments essential for survival, continuity and solidarity; and the religious rituals and secular functions essential for Identity, Continuity and Solidarity and to keep the Limboo Society together. (Pages 155-222)<br/><br/>77 - 87 Analysis on Religious Beliefs and Rituals:<br/>Religious Beliefs and Rituals, Philosophical Concept of belief in<br/>Yumaism, the common Religious Beliefs and Rituals, the mode of thought of primitive societies and modem societies, Evans-Prichard's comparative approach to Religion, Weber's religious beliefs in Literate Societies, Weber's Protestant Ethic, the lessons leamt from Weber's cross-cultural analysis of important Religions of the world, Weber's primary interest in cross-cultural analysis of religion,Theophany, and Hierophany. (Pages 223-240)<br/><br/>88 - 100 Analysis on Religious Symbolism:<br/>Religious symbolism, the Nature and Meaning of Religious Symbols differ from Signal, Icon, Index and Allegory; the communicative role of symbolism, the Structuralist Levi-Strauss' interpretations of Religious Symbols, Leach used the structural method and models to decipher the various symbolic forms and bodily mutation. Sacred versus Profane Dichotomy - a cognitive categorization created by the society. Sacrifice an act of communication with the other-world, a community worship place - the meeting point of this-worldly and other-worldly. Religion establishes a mediating bridge between this world and the other-world, Mary Douglas' origin of symbolism and to processes of human body. Turner's contextual analysis of symbols, Clifford Geertz's Symbols and their meaning, Religion a system of Symbols, Yumaism Symbols and Geertz's understanding<br/>of symbolism, Turner's contextual analysis of symbolism, and the nature and meaning of symbols of Yumaism. (Pages 241-288) |
