Hence, norito constitutes arguably the most prominent expression of the ritual that one can experience while being on the sacred grounds. holds an offering commonly accompanied by reciting a norito. Each daily and yearly recurring rite, rite of passage, purification rite etc. Wherever is a shrine building, a priest serving there conducts liturgies called norito. Whenever visiting Japan, no doubt, one will come across a Shintō shrine 1 where people habitually stop by for a worship. The study also ended up with recommendations for future research. Moreover, the results concluded that students " lack of knowledge of collocations was due to the fact that collocations were not of a focus in teaching English as a foreign language in schools. The results of the statistical analysis revealed that participants " collocational knowledge was less than the expected. The participants " collocational knowledge was tested by a Multiple-choice Collocational Test (MCT). All of the participants were male students. Those were the only Yemeni students who were attending the IEC. The data was collected from only five Yemeni students (two postgraduate and three undergraduate). The present study focuses on students " collocational knowledge, particularly, Yemeni EFL university students who were attending an Intensive English Course (IEC) at UUM/Malaysia. Previous seminal studies have reported students " development of collocational knowledge and use of collocations regardless the difficulties students may encounter in learning collocations, specifically, Arab students. It is commonly acknowledged that collocations play an important role in the field of ESL/EFL acquisition. No wonder then that in our contemporary world of ghosts, ghosts have become more real than ever. While the rationality of the industrial age denied the existence of the supernatural, such a simple claim is no longer easy to uphold in the times when we are expected to believe in artificial intelligence, virtual reality and online banking involving invisible funds. If the ghosts were created in our image, ironically, living in the age of information and hyper-reality pushes us to embrace the unseen (now legitimised by science). More and more often we see them invade virtual worlds of the new media, haunting computers and telecommunication devices, feeling very much at home within the immaterial realms of modern technology we have come to take for granted. Today’s ghosts do not linger aimlessly in deserted castles, nor do they hover impatiently over burial places. One way to bring harmony to the culturally diverse world of contemporary spirits, as this paper suggests, is to see them as subject to the same process of globalisation and informatization as the living.
At the time when inter-cultural communication is seen as standard, even the dead are expected to resolve their cultural differences.
This article focuses on the popular representation of the afterlife, or our belief in such, as embodied in the idea of a ghost, a revenant, or a spectre, or in other words, the spirit of the deceased, contrasted with the more animistic spiritual beings epitomising the powers of the natural world.
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