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Gyatso, Ngondzin Ngawang. „The Lhadag Leu (lha bdag le’u), Ritual Specialists of the Black Water Bon of the Phenomenal World in Southern Amdo: A Brief Introduction“. Archiv orientální 84, Nr. 3 (16.12.2016): 561–75. http://dx.doi.org/10.47979/aror.j.84.3.561-575.
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The paper translated from original Tibetan by Charles Ramble briefly examines the origin of the term leu (le’u), the various types of leu, their functions, and the features of the leu texts. This term designates both ritual specialists and rituals which have been performed in some areas of Amdo until recently. Leu is referred to in a number of Tibetan texts. This proves a long history of this tradition, which has been left unnoticed by the western scholarship so far.
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Gélard, Marie-Luce. „Alimentation et dessiccation en contexte saharien“. Anthropology of the Middle East 15, Nr. 2 (01.12.2020): 55–71. http://dx.doi.org/10.3167/ame.2020.150206.
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Abstract: This text touches on the consumption of dry or dried products from the point of view of valorization and dessication as a norm of the “good”. Dried foods are also those which can circulate in the intra- and extranational migratory contexts thus allowing the commonality of sharing in absence. They also allow us to establish a clear distinction between human foods and demonic foods. And at last, they are the only ones to possess healing powers in the universe of therapeutic rituals linked to alimentation.Résumé : Ce texte propose d’aborder la consommation des produits secs et/ou séchés dans une perspective de valorisation de la dessiccation comme norme du « bon ». Les nourritures séchées sont aussi celles qui peuvent circuler dans le contexte migratoire intra et extranational permettant le partage au travers de la commensalité des absents. Elles permettent d’établir une nette distinction entre nourritures humaines et nourritures démoniaques. Enfin, elles seules possèdent des pouvoirs de guérison dans l’univers des rituels thérapeutiques liés à l’alimentation.
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Gélinas, Fabien, Clément Camion, Karine Bates und Emily Grant. „ARCHITECTURE, RITUALS, AND NORMS IN CIVIL PROCEDURE“. Windsor Yearbook of Access to Justice 32, Nr. 2 (01.10.2015): 213. http://dx.doi.org/10.22329/wyaj.v32i2.4711.
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In this article, the authors identify two important gaps in the literature on civil justice reform, both of which relate to the concept of stability in the law as an added value of public adjudication. The article aims to suggest avenues for future research on civil justice reform, especially in light of increasing recourse to private modes of dispute resolution. First, the article draws attention to the role played by judicial rituals and architecture in court-based, public adjudication, as a means of generating stability in the law and enhancing the legitimacy of dispute resolution. Second, from a more theoretical perspective, the article brings out the added value of formulating and formalizing legal norms through a public adjudicative process. Stability in the law encourages human agency and dignity by permitting individuals to form expectations and make decisions about their lives, acting in reliance on the law and the values that the law promotes. The value of stability must be taken into account in future research and policy work on civil justice reform, particularly as private justice, which lacks many of the characteristics that encourage stability in public adjudication, is increasingly explored as a potential solution to problems of access to justice. Dans cet article, les auteurs analysent deux lacunes importantes qu’ils ont relevées dans la littérature concernant la réforme de la justice civile et qui gravitent autour du concept de la stabilité du droit en tant qu’avantage découlant du processus public de règlement des différends. Les auteurs proposent des sujets à explorer lors de futures recherches sur la réforme de la justice civile, eu égard, notamment, au recours croissant aux modes privés de règlement des différends. Dans un premier temps, ils soulignent que les rituels et l’architecture du système judiciaire public favorisent la stabilité du droit et rehaussent la légitimité du règlement des différends. Examinant ensuite la question sous un angle plus théorique, ils s’attardent aux avantages découlant de la formulation et de l’officialisation des normes juridiques dans le cadre du processus public de règlement des différends. La stabilité du droit favorise l’intervention et la dignité humaines, car elle permet aux personnes d’avoir des attentes et de prendre des décisions au sujet de leurs vies en se fondant sur les règles de droit et sur les valeurs qui les sous-tendent. L’atout que représente la stabilité doit être pris en compte dans les futurs travaux de recherche et d’orientation sur la réforme de la justice civile, surtout à l’heure où la justice privée, qui est dépourvue de bon nombre des caractéristiques qui engendrent la stabilité dans le processus public de règlement des différends, est de plus en plus explorée comme solution possible aux problèmes d’accès à la justice.
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Chattopadhyay, Arkaprava. „Traditional Rituals as Conduits for Political Ascendancy: The Pang Lhabsol Festival of Sikkim, India“. New Theatre Quarterly 38, Nr. 3 (19.07.2022): 283–97. http://dx.doi.org/10.1017/s0266464x22000203.
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This article explores the role of the traditional Pang Lhabsol festival of Sikkim in India as a medium for political ascendancy and influence in the region – a phenomenon that has continued, albeit with different political inflections, from its founding days until the present. Since its emergence as an indigenous practice in the thirteenth century, it has consistently transformed according to each juncture of political realignment in the region. After 1642, the festival was redesigned to resonate with the religion and ideology of the ruling Namgyal dynasty, playing out negotiations between mainstream Buddhism and the animistic Bon religion. While the inclusion of the Pangtoed Chham dance performance in the ritualistic itinerary of Pang Lhabsol had very significantly reinforced the role of the king as the protector of the people and their faith, the festival has been considerably overshadowed by the inclusion of new elements that resonate with the secular narrative of India after 1975. The article identifies the significance of each of these new elements, drawing as well on audience research undertaken through in-depth interviews. Arkaprava Chattopadhyay is an Assistant Professor at the Shri Ramasamy Memorial University in Sikkim, as well as a doctoral candidate at the Central University of Sikkim.
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Trapido, Joseph. „THE POLITICAL ECONOMY OF MIGRATION AND REPUTATION IN KINSHASA“. Africa 81, Nr. 2 (28.04.2011): 204–25. http://dx.doi.org/10.1017/s0001972011000064.
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ABSTRACTThis essay presents a history of the mikiliste, the high-living bon vivant who travels to Europe and is a central figure in Kinois urban mythology. It looks in particular at the highly theatrical exchanges engaged in by the mikiliste, which relate especially to music patronage and to designer clothing. I show how these exchanges have evolved over time, both shaping and being shaped by the political economy of Kinshasa. The essay shows how such aesthetic performances should not be discussed in isolation from wider political-economic considerations. Those who participate in economies of prestige must be connected to a material base, and the ruling class, with their access to the resources of the interior, have become ever more important participants in the mikiliste rituals of largesse. Recently, the violent contestation of mikiliste exchange, both in Europe and in Kinshasa, indicates that such moments of largesse may be involved in reproducing political-economic relations in the Congolese capital.
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Zhang, Chunfeng, und Jianjun Zhu. „The Scripture on the Five Emperors in the Five Directions: Evidence of the Spread of Taoism Amongst the Naxi“. SAGE Open 13, Nr. 1 (Januar 2023): 215824402311531. http://dx.doi.org/10.1177/21582440231153125.
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As residents of the Sino-Tibetan borderlands, the Naxi people have their own native religion, which manifests a mixture of indigenous beliefs with Tibetan Bon and Buddhism. A pictographic Scripture on the Five Emperors in the Five Directions discovered in Lijiang reveals in detail for the first time the influence of Chinese Taoism on the Naxi manuscripts. By analyzing the manuscript and the related religious rituals, it is proved that the prototype of the main figure in the manuscript comes from the Taoist classic of TaiShang DongYuan Zhao ZhuTianLongWang WeiMiao ShangPin 太上洞淵召諸天龍王微妙上品and its narrative is derived mainly from “LingBao WuDi GuanJiang Hao靈寶五帝官將號,” of the TaiShang LingBao WuFuXu太上洞玄靈寶五符序. It is also the only Naxi manuscript published to date that shows Han Chinese dragon worship among the Naxi people, though the detailed narrations are not identical to those in Chinese or Tibetan sources.
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Sapkota, Bhesh Nath, Govinda Prasad Adhikari und Purnima Syangtan. „Socio-Demography of Tamang Community in Nepal“. Research Journal of Padmakanya Multiple Campus 2, Nr. 1 (30.09.2023): 1–10. http://dx.doi.org/10.3126/rjpkmc.v2i1.62984.
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Tamang is one of the largest ethnic groups in Nepal. They live scattered all around the country, and they live in the hilly region of the country. This paper highlights the caste, culture and demographic status of the Tamang people of Nepal. This study is based on secondary information which has obtained from the published literature. Tamangs have a rich culture, tradition and religion. They are followers of Bon and Buddhism. Farming is a major source of income. Most of them are dependent on agricultural work. Tamang is socially, economically and educationally back warded ethnic group of the country. The illiteracy rate is still higher than other castes. Also, they have a high rate of school dropouts because of their poor economic family background and poor academic progress. Half of the Tamang children have to work in addition to attending schools; they do not play a significant role to bring change in their social and economic status. They are rich in their language, culture, arts and skill. Tamang's various rites, rituals and skills of painting attract foreigners. Tamang community is socially, economically and educationally back warded. They should be addressed by the considered agency from exploitation and backwards community.
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Mirzaeva, Saglara V. „Тувинская рукопись «Сутры о восьми хулилах»“. Oriental Studies 14, Nr. 5 (30.12.2021): 1032–45. http://dx.doi.org/10.22162/2619-0990-2021-57-5-1032-1045.
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The article aims to introduce a manuscript of the “Sūtra of Eight Khulils” in Mongolian, part of the collection in Aldan-Maadyr National Museum of the Tuva Republic. The idea of eight khulils, or eight trigrams, which symbolize eight great elements (fire, earth, metal, sky, water, mountain, wood, and air / wind) and form the basis of the Tibetan-Mongolian astrological system may be traced back to ancient Chinese divinatory practices which one can find in Yi jing, or Book of Changes. Despite the title, the Sūtra has nothing in common with canonical Mahāyāna sūtras either in content or composition. No parallel work of the Tibetan canon identified as an original for the sutra in question, assumingly, it is either a translation from Chinese or of purely Mongolian origin. The body of the text is preceded by schematic pictures of eight khulils, supplied with indications of eight directions (life, health, luck, happiness, evil, illness, evil spirit and five demons), each direction having eight combinations that are differently positioned (south, north, east, west and four intermediary directions), depending on khulil. Then, there is a short instruction on what one should or should not do in these eight directions, as well as an explanation of negative consequences of abiding in each of the eight khulils and methods of their neutralization. This passage contains a list of places and situations that should be avoided, including demons (albin, aišiginar (Skt. piśāca), bug demons, demons of curses, etc.) that can do harm to humans, diseases, unfavorable objects, beings, types of food, as well as unfavorable directions and time periods. Also, Buddhist texts and various offerings needed for the ritual are mentioned, such as “Vajravidāraņa-dharaṇī”, “Sitātapatrā-dharaṇī”, “Sutra of Eight Luminous of Heaven and Earth”, and “Paňcarakṣā”. Of great interest are the respective lists of Buddhist ritual texts, dungli and kereg ritual offerings, classifications of Bon and Buddhist priests to perform such rituals, and lamas who can take donations; their further investigation may shed additional light on the Buddhist practices of the Mongolian peoples. The fact that the manuscript repository of the National Museum of the Republic of Tuva includes about sixteen texts devoted to eight khulils may indicate that khulil divination was quite widespread and popular in the local tradition of Tuvan Buddhism.
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Anderson, Dean, und Joanna De Souza. „The importance and meaning of prayer rituals at the end of life“. British Journal of Nursing 30, Nr. 1 (14.01.2021): 34–39. http://dx.doi.org/10.12968/bjon.2021.30.1.34.
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Death rituals, such as the ritual of prayer, can offer cultural comfort to people who are grieving the loss of their own life or that of another. This article explores the meaning of ritual, how rituals are structured and how prayer rituals are used at the end of life from a cross-cultural perspective. Facing death can be a challenge to a person's sense of identity and their understanding of their world around them, beginning a process of spiritual suffering. Prayer rituals can help maintain a sense of control and identity during this time of crisis, offering comfort, meaning and structure. Despite varying outward appearances, prayer rituals from different cultures follow similar structures that can be deconstructed, allowing nurses to decipher their meaning and deepen the quality of care they provide to the dying person and those left behind.
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K, Shanthi. „Life cycle rituals in Sangam Literature“. International Research Journal of Tamil 1, Nr. 3 (30.07.2019): 24–30. http://dx.doi.org/10.34256/irjt1934.
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The rituals in human life during birth, death etc., are called ‘life cycle rituals’. Rituals are one among many life activities. Performing ceremonies on death anniversaries and rest the soul in heaven are common. Celebration on puberty is referred to as life cycle prosperity ritual. The physical maturity of a girl for motherhood is called puberty and the rituals are called puberty rituals or prosperity ritual. Though the rituals are common to the corresponding cultural communities, they differ from men and women. Particularly, this difference could be seen in Sangam literature. For a man one who dominates, mostly the rituals are based on his social activities such as war, agriculture, reign and for a woman, who concentrates on the family, the rituals are based on their genital body, that is, marriage, child birth, widowhood, etc., representing reproduction, or ban on reproduction,’- Raj Gowthaman points out. Rituals of men imbibe social value whereas that of women are associated with possessions. Most of the life cycle rituals are linked with the reproduction of women.
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Arraes Gomes, Vitor. „Nos passos do Bon-Odori“. Revista Aurora 13, Nr. 1 (22.03.2021): 77–98. http://dx.doi.org/10.36311/1982-8004.2020.v13n1.p77-98.
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O objetivo do artigo é investigar a pluralidade cultural do Bon-Odori da cidade de Marília/SP. Preliminarmente, sabe-se que o fenômeno em questão é um ritual de origem japonesa que celebra os espíritos dos mortos através da dança circular sagrada. No interior paulista, tal ritual ocorre através de eventos anuais organizados pelas comunidades nipo-brasileiras. Assim, a descrição desta prática ritualística se mostrou indispensável para captar a dinamicidade do seu sistema de funcionamento, e compreender as representações socioculturais que a compõem. Ainda que de matriz estrangeira, o Bon-Odori, praticado no interior de São Paulo, assumiria outro caráter devido à cultura nikkey: um sistema simbólico que integra as culturas japonesa e brasileira. De ponto de vista metodológico, a pesquisa utilizou a observação participante, além disso, fotografias e filmagens dos eventos foram instrumentos indispensáveis para a compreensão das danças. Em termos antropológicos, concluiu-se que, no Brasil, o Bon-odori não é mais um fenômeno estritamente japonês, mas sim um ritual nipo-brasileiro de dança circular sagrada porque, em sua composição social, mesclam-se as diferenças étnico-culturais. Submetido em: 05/06/2020Aprovado em: 08/07/2020
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Bekoev, Vladimir I. „The Image of the Patrons of the Harvest in the Mythological Poetry of Ossetians (to Help the Teacher of Ossetian Literature)“. Vestnik of North Ossetian State University, Nr. 3 (25.09.2022): 59–66. http://dx.doi.org/10.29025/1994-7720-2022-3-59-66.
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The article is devoted to the study of images of patrons of harvest and fertility in the mythological poetry of Ossetians. It pays great attention to the theoretical understanding of the concept under study, which is considered in the context of the mythological thinking of the ethnos. The relevance of the article is due to the insufficient elaboration of the problem being raised. In this study, for the first time, its comprehensive understanding is carried out, since until now only its individual aspects have been reflected. In the Ossetian mythological pantheon, the patrons of harvest and fertility among the Ossetians-Ironians are Wasilla, among the Ossetians–Digorians - Khuareldar and Borkhuarali. The patron saint of Wasilla has been deeply revered in Ossetia since ancient times. Shrines dedicated to this deity were built in many villages, sacred trees were planted, festivals were held, and rituals were performed. The celebration dedicated to Wasilla was popularly called “Chori bon” (“Harvest Festival”). In some settlements of Ossetia, Wasilla was endowed not only with the functions of the deity of harvest and fertility, but also the patron of various natural phenomena – lightning and thunder. In order to save the harvest from prolonged rains or, conversely, a long drought, as well as other weather disasters, a holiday was held in honor of Wasilla, accompanied by a variety of magical actions. Numerous songs extolling the patron saint of the harvest testify to the worship of the Ossetians of Wasilla. As noted above, the Ossetians-Digor patrons of the harvest are Khuareldar and Borkhuarali. The named patrons of the harvest in the mythological poetry of the Ossetians are endowed with almost the same features as Wasilla. In various folklore sources, Huareldar and Borhuarali often act as father and son. In the view of the ancestors of Ossetians, Huareldar and Borhuarali, like Wasilla, were powerful patrons close to the people. Hence, in mythological poetry, they are endowed with both the features of the celestials and the earthly man, they provide and help people in carrying out agricultural work: they act as ploughmen, then sowers, then guides, etc.
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Pereira, Rosilaine. „Antropologia, educação e rituais: um diálogo (Resenha do artigo: “Choise and access to the best schools of Rio de Janeiro: A rite of passagem”, de Rodrigo Rosistolato)“. Humanidades em diálogo 12 (20.04.2023): 203–7. http://dx.doi.org/10.11606/issn.1982-7547.hd.2023.192124.
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“Escolha e acesso às melhores escolas do Rio de Janeiro: Um rito de passagem”, de Rosistolato (2015), se propõe a pensar fenômenos educacionais a partir da teoria antropológica clássica dos rituais. Para isso, o autor investiga os eventos de “remanejamento” e “realocação” entre o primeiro e segundo ciclo do ensino fundamental, em escolas públicas das Zonas Norte e Sul da cidade do Rio de Janeiro, como um ritual de passagem que envolve não apenas questões de burocracia escolar, que automaticamente executaria essas práticas com esses estudantes, mas, também, critérios que vão além do que está explícito dentro do mecanismo escolar. Além disso, Rosistolato cria a categoria de “rituais de boa escola”, que seriam rituais em que as famílias das crianças praticam ações que envolvem funcionários do estado a fim de fazer com que seus filhos sejam “realocados” e “remanejados” para as melhores escolas da cidade. Os achados desta pesquisa demonstram que há estigmatização de estudante, pois estudantes considerados “bons” são transferidos para escolas, também, “boas”, e os estudantes com baixo desempenho vão para escolas com baixo prestígio.
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Yarovikova, V. A. „Influence of bon religion on the formation of tibetan buddhism (VII–XI centuries ad)“. Ethnography of Altai and Adjacent Territories 10 (2020): 89–91. http://dx.doi.org/10.37386/2687-0592-2020-10-89-91.
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The article is devoted to the study of the religious systems of Tibet — bon and buddhism. Bon is presented in the study not as a primitive religion of worshiping the forces of nature, but as a developed religious system that rivaled buddhism, but subsequently mutually enriched it. And buddhism, in turn, organically absorbing the religious system of bon, had a great influence on the formation of many regional forms of buddhism of the peoples of Central Asia. In the presented material, quite clearly, based on the particularities of the pantheon system, the peculiarity of cult practices and ritual objects shows the symbiosis of buddhism and bon.
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Giangiulio, Maurizio. „Rituali per i fondatori. Callimaco (fr. 43 Pf. = 50 Mass.) e le norme rituali da Selinunte (CGRN 13 A 9–15)“. Klio 103, Nr. 1 (01.06.2021): 30–41. http://dx.doi.org/10.1515/klio-2020-0306.
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Riassunto L’articolo prende in esame un ben noto frammento degli «Aitia» di Callimaco che offre la più importante testimonianza del culto dell’ecista nelle colonie siciliane. Una più approfondita indagine dei vv. 40–41 consente di istituire un parallelo con le norme rituali concernenti i Tritopatreis nella lex sacra di Selinunte (A 9–15). In entrambi i casi a un sacrificio animale con sversamento del sangue segue una libazione senza vino e un banchetto sacro. La sequenza rituale è inusuale e la sua diffusione nel mondo coloniale siciliano mette in luce sia la complessità del culto dell’ecista dal punto di vista religioso, sia l’intimo nesso che lo connette con la memoria sociale e l’identità della comunità politica.
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Bezerra de Melo, Constantino José. „O TERREIRO DE RITUAL SAGRADO DA BOA VISTA E SUAS PRÁTICAS HÍBRIDAS E PLURAIS NA RELIGIÃO INDÍGENA DO POVO XUKURU DO ORORUBÁ“. PARALELLUS Revista de Estudos de Religião - UNICAP 12, Nr. 29 (28.04.2021): 199. http://dx.doi.org/10.25247/paralellus.2021.v12n29.p199-211.
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Neste artigo, analisa-se a maneira como o povo Xukuru do Ororubá estabeleceu relações híbridas religiosas na formação da Religião do Ritual Sagrado no território indígena. Os índios, membros do Terreiro da Boa Vista, trabalham permanentemente com o conceito do Bem Viver dos povos andinos, desenvolvendo práticas socioambientais e religiosas plurais que contribuíram em longo prazo para o processo de reelaboração religiosa dos espaços sagrados no território, como também para o ativismo da consciência socioambiental. Os dados apresentados foram coletados durante a pesquisa de campo realizada para tese de doutorado sobre a Religião Indígena do Ritual Sagrado no território indígena Xukuru do Ororubá. Ela ocorreu durante os anos de 2017 e 2018 no Terreiro da Boa Vista, localizado na Aldeia Couro Dantas no munícipio de Pesqueira (PE). A metodologia foi elaborada a partir do levantamento dos dados por meio das observações de campo dos Rituais Sagrados e entrevistas com índios participantes do Terreiro, além de observações das ações de práticas socioambientais e religiosas desenvolvidas, como o Urubá Terra – encontro de agricultura e partilha de sementes tradicionais – e o Encontro dos Sábios: Lonji Abaré (poder de observação). Nestes encontros, observou-se que os indígenas defendem que a agricultura possui uma dimensão sagrada. Como resultado da pesquisa no território indígena, pretende-se demonstrar como os índios participantes do Ritual Sagrado, a partir do processo de hibridação cultural e religioso, desenvolveram práticas religiosas inclusivas e pluralistas que contribuem para a superação da crise ambiental, a qual reverbera há mais de um século na região.
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Danusiri, Danusiri. „INSĀN KĀMIL: ANTARA MITOS DAN REALITAS“. Jurnal THEOLOGIA 25, Nr. 1 (02.03.2016): 189–208. http://dx.doi.org/10.21580/teo.2014.25.1.343.
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Abstract: Islam as a religion delivered by Muhammad saw. bin Abdullah (w.632) is based on the revelations he received from God. At the end of his age, the religion is stated as a perfect religion because it contains a description of all aspects of life (tibyanan likulli syai'). To become the most religionist in Islam, every Moslem should follow the religious way he was because he is a good example (uswatun hasanah), especially the religious rituals dimension. The implication is clear that looking for other models of religious practices except him are certainly would not be the best because there is no guarantee of truth. Over time, many factors occur in the dynamics of the history of Moslem. The values of Islam built by the Messenger have changed a lot in the society. Muhammad position as the top model has shifted into the lower one. The concept of insān kāmil (perfect man) pops out then. They are also the 'loyal followers' of the Messenger of Allah, introducing the idea of speculative-philosophical-mystical religious rituals and a very extreme and radical practice of religious rituals if measured from his norm and religious practices. Nevertheless, the mass movement of Moslem under the shadow of the perfect man considered as something between a myth and reality refer to the texts of the Quran and al-sunnah. Abstrak: Islam sebagai agama disampaikankan oleh Muhammad saw. bin Abdullah (w.632) atas dasar wahyu yang ia terima dari Tuhan. Pada usia akhir-akhir hayatnya, agama ini dinyatakan sebagai agama yang sempurna karena memang mengandung penjelasan semua aspek kehidupan (tibyanan likulli syai’). Untuk menjadi agamawan yang paling baik di dalam Islam, setiap muslim supaya mengikuti cara ia ber¬agama karena ia adalah contoh yang baik (uswatun hasanah), khususnya dimensi ritual keagamaan. Implikasinya mencari model praktik-praktik keberagamaan selain beliau tentu tidak akan menjadi yang paling baik karena tidak ada jaminan kebenarannya. Seiring perjalanan waktu, banyak faktor terjadi dalam dinamika sejarah umat Islam.Nilai-nilai yang dibangun oleh pembawa Islam pun banyak yang berubah. Posisi Muhammad saw. sebagai top model dalam beragama tergeser pada peringkat yang lebih rendah. Konsep insān kāmil bermunculan. Mereka yang juga ‘pengikut setia’ Rasulullah, memper¬kenalkan gagasan spekulatif-filosofis-mitis dan praktik ritual keagamaan yang sangat eks¬trim dan radikal jika diukur dari norma dan praktik keberagamaan beliau. Meski¬pun demikian, gerakan massal umat Islam di bawah bayang-bayang insān kāmil yang jika ditimbang dengan neraca teks-teks al-Quran maupun al-sunnah dapat dinyatakan sebagai sesuatu antara mitos atau realitas. Keywords:uswatun hasanah, penggeseran nilai, insān kāmil, praktik keberagamaan, mitos.
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Spat, Eszter. „Hola Hola Tawusi Melek, Hola Hola Şehidêt Şingalê: Persecution and the Development of Yezidi Ritual Life“. Kurdish Studies 4, Nr. 2 (08.10.2016): 155–75. http://dx.doi.org/10.33182/ks.v4i2.426.
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Holidays and associated rituals have always played a crucial role in Yezidi religious life. The attack of ISIS on Yezidis and the subsequent displacement of more than half the community has had a profound impact on the way these holidays can be celebrated. The fact that the Sinjari Yezidi community has lost access to its sacred landscape, which is the traditional focus of much ritual activity, as well as a semi-official ban on any public form of rejoicing at a time of mourning, constitute a threat to the continuation of ritual life. However, contrary to expectations, Yezidi religious and ritual life has become more intense rather than declining in the wake of the ISIS attack. The driving forces behind this phenomenon are the need for supernatural help, new opportunities, and a sense of defiance. The daily mixing of the two communities, local Yezidis and Sinjari refugees, with diverse traditions, has also led to an enrichment of ritual life and a new awareness of the multiform nature of Yezidi traditions as people exchange and adopt new customs.Keywords: Yezidis; religion; rituals; ISIS; syncretism.Abstract in KurmanjiHola hola Tawûsî Melek, hola hola şehidêt Şingalê: Zulm û pêkhatina jiyana ayînî ya êzdîCejn û merasimên li wan rojên cejnan bi rê ve diçin hergav xwedanê roleke serekî bûne di jiyana dînî ya êzdiyan de. Êrîşa DAIŞê bi ser êzdiyan û koçberbûna zêdetir ji nîvê cemaeta êzdiyan li dû wê êrîşê tesîreke mezin li ser awayê pîrozkirina wan cejnan kiriye. Cemaeta êzdî ya Şingalê ji devera xwe ya pîroz qût bûye, ku piraniya çalakiyên dînî lê bi rê ve diçin, û herwiha qedexeyeke nîv-resmî li ser her çi awayekî xweşhaliyê heye di vê dema şînê de. Ev herdu eger gefeke mezin in li ser berdewamiya jiyana ayînî an dînî ya cemaetê. Ligel vê jî, ber’eksê ya ku mirov li bendê be, jiyana dînî û ayînî/merasimî ya êzdiyan li dû êrîşa DAIŞê lawaz neketiye, belkî kûrtir û berfirehtir bûye. Li pişt vê diyardeyê sebebên wek pêdiviya alîkariya xwedayî, îmkanên nû, û hesta berxwedanê hene. Têkilbûna herdu cemaetên êzdiyên xwecih û koçberên ji Şingalê, ku xwedanê nerîtên cuda ne, rê li ber dewlemendbûna qewareya merasiman vekiriye û her ku endamên cemaetan dikevine danûstandinê û dab û nerîtên nû dinasin têgihiştineke nû ya tebîetê pir-şiklî ya nerîtên êzdî jî li bal wan peyda dibe.Abstract in Sorani
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Sehnalova, Anna. „Tibetan Bonpo Mendrup: The Precious Formula’s Transmission“. History of Science in South Asia 5, Nr. 2 (31.12.2017): 143–80. http://dx.doi.org/10.18732/hssa.v5i2.27.
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The article presents the traceable history of the Tibetan Bonpo mendrup ritual practice in textual sources, as it has been recorded by the Bonpos themselves. These records are put into context with the current performance of the practice by the Bonpo exile community.
The study aims to embrace all the relevant Bonpo historical material accessible, and thus deals with documents of a wide time spam, from the eleventh or twelfth century onwards until the early twentieth century. The Bonpo mendrup is a healing, longevity, rejuvenation and enlightenment-seeking contemplative meditational practice of the Tibetan tantric tradition with a strong emphasis on its medicinal component. It embodies various spheres of knowledge and their principles, as the Indian tantrism, a strong Buddhist cosmological organisational and soteriological framework, the Tibetan medical tradition, with embedded elements of alchemy and Tibetan indigenous religious notions. As the studied sources reveal, its origin can be traced to the intellectually vibrant times in Tibet of around the twelfth century, where all these fields of expertise came together. Thus the case provides an example of such a complex composed of tantra, medicine and alchemic influences specific for Tibet.
Since then, the Bonpo mendrup can be followed by varied records in a number of Bonpo literary sources of different genres. These are compared with the present form of the ritual. The sources support the ritual’s anticipated transmission and practice throughout the history. They show that different ideas apply to its origin, and particularly its revelation as a treasure text, and that the ritual existed in varied forms, and was shared and imparted among different lineages of Bon. The most important finding is that the practice is actually traceable throughout the history, and likely have never ceased to be active over the centuries from the very early times until today.
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CUEVAS, BRYAN J. „Illustrations of Human Effigies in Tibetan Ritual Texts: With Remarks on Specific Anatomical Figures and Their Possible Iconographic Source“. Journal of the Royal Asiatic Society of Great Britain & Ireland 21, Nr. 1 (Januar 2011): 73–97. http://dx.doi.org/10.1017/s1356186310000611.
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AbstractThe ritual use of objects and images designed to serve as effigies or surrogates of specific persons, animals or spirits is more or less universal across cultures and time. In Tibet, recent archaeological evidence attests to the use of illustrated effigies possibly dating from the eleventh century. Other early Tibetan images include anthropomorphic figures inscribed on animal skulls. The practical use of effigies in Tibetan ritual, both Buddhist and Bon-po, was almost certainly derived from much older Indian practices transmitted to Tibet. In this article illustrated effigies, their iconography and ritual use are discussed and the article concludes with the translation and transliteration of a short work by the fifteenth-century treasure revealer (gter-ston) and patron saint of Bhutan Padma-gling-pa (1450–1521), which gives instructions on how to draw a liṅga for a ritual of defence against human adversaries.
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Szymczak, Jagoda, und Arkadiusz Sadowski. „TRADE IN POLISH BEEF WITH MUSLIM COUNTRIES IN THE CONTEXT OF THE BAN ON RITUAL SLAUGHTER“. Annals of the Polish Association of Agricultural and Agribusiness Economists XXI, Nr. 3 (10.08.2019): 451–58. http://dx.doi.org/10.5604/01.3001.0013.3384.
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The purpose of this paper is to identify the changes in beef trade between Poland and selected Muslim countries in the context of the ban on ritual slaughter. The economic consequences of the ban were discussed. Data from the UN Comtrade Database and FAOSTAT were used as a basis for analyzing the importance of international trade in beef and of beef production and consumption in Poland, Turkey and Bosnia and Herzegovina in the context of the Polish Ritual Slaughter Act. This research found that the ban provided for in the Act had an adverse effect on Poland’s market position as a beef exporter to Turkey and, on the other hand, made suppliers reconsider their market behavior, as reflected by beef exports to Bosnia and Herzegovina and re-exports to Turkey. Another conclusion from this research is that the ethical motivation behind the ban on ritual slaughter failed to produce expected results.
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André, Richard Gonçalves, und Leonardo Henrique Luiz. „O retorno dos ancestrais: Bon Odori e ritos mortuários no Templo Budista Honpa Honganji em Londrina“. Antíteses 11, Nr. 22 (30.01.2019): 795. http://dx.doi.org/10.5433/1984-3356.2018v11n22p795.
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O Bon Odori é um rito mortuário inerente ao Budismo japonês que, realizado durante o “Festival dos Finados”, objetiva permitir que os seres consigam transmigrar para diferentes dimensões das esferas budistas. Neste artigo, pretende-se analisar o ritual ligado ao Templo Budista Nishi Honganji, situado em Londrina (Paraná). Como metodologia, foram feitas observações participantes do Bon Odori no ano de 2014 e entrevistas com o monge budista local. Da perspectiva teórica, são utilizados os conceitos de campo religioso e apropriação, propostos, respectivamente, por Pierre Bourdieu e Roger Chartier. A partir disso, é sugerido que, embora constitua um rito mortuário, elementos do universo “profano”, bem como distintos atores sociais, teriam sido associados ao Bon Odori. Essa mudança seria gerada pela necessidade desse Budismo, que permanece no Brasil uma religião étnica, desenvolver estratégias de proselitismo que lhe permita angariar novos fieis, inclusive fora do círculo de imigrantes japoneses e descendentes, para sua reprodução social.
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André, Richard Gonçalves, und Leonardo Henrique Luiz. „O retorno dos ancestrais: Bon Odori e ritos mortuários no Templo Budista Honpa Honganji em Londrina“. Antíteses 11, Nr. 22 (30.01.2019): 890. http://dx.doi.org/10.5433/1984-3356.2018v11n22p890.
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O Bon Odori é um rito mortuário inerente ao Budismo japonês que, realizado durante o “Festival dos Finados”, objetiva permitir que os seres consigam transmigrar para diferentes dimensões das esferas budistas. Neste artigo, pretende-se analisar o ritual ligado ao Templo Budista Nishi Honganji, situado em Londrina (Paraná). Como metodologia, foram feitas observações participantes do Bon Odori no ano de 2014 e entrevistas com o monge budista local. Da perspectiva teórica, são utilizados os conceitos de campo religioso e apropriação, propostos, respectivamente, por Pierre Bourdieu e Roger Chartier. A partir disso, é sugerido que, embora constitua um rito mortuário, elementos do universo “profano”, bem como distintos atores sociais, teriam sido associados ao Bon Odori. Essa mudança seria gerada pela necessidade desse Budismo, que permanece no Brasil uma religião étnica, desenvolver estratégias de proselitismo que lhe permita angariar novos fieis, inclusive fora do círculo de imigrantes japoneses e descendentes, para sua reprodução social.
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Muiño, Walter A. „La etnobotánica médica del área de transición pampeano cuyana“. Bonplandia 20, Nr. 2 (01.07.2011): 353. http://dx.doi.org/10.30972/bon.2021419.
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comunidad rural del NW de La Pampa, Argentina, ubicada en el área de transición entre la región pampeana y cuyana. A lo largo de entrevistas abiertas y semiestructuradas llevadas a cabo con adultos de ambos sexos, se analizan también las interpretaciones etiológicas y terapéuticas de las dolencias, y se describen a los actores sociales que desempeñan el arte de curar y el estado actual del conocimiento botánico tradicional en torno a la medicina local. La mayor diversidad de usos está en correspondencia con las especies más abundantes y se relacionan con trastornos de origen respiratorio digestivo, urinario y traumatológico. Se evidencian procesos de erosión en torno al modelo hipocrático de la medicina tradicional en contraste con otras comunidades rurales de Sudamérica así como en las terapias de carácter sobrenatural donde intervienen símbolos y rituales religiosos.
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Zucker, Eve Monique. „Transcending Time and Terror: The Re-emergence of Bon Dalien after Pol Pot and Thirty Years of Civil War“. Journal of Southeast Asian Studies 37, Nr. 3 (30.08.2006): 527–46. http://dx.doi.org/10.1017/s0022463406000774.
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This article is concerned with social and moral cohesion in the wake of war and violence. In the Cambodian village of O'Thmaa, villagers are making tentative and at times ambiguous efforts to connect to their pre-Khmer Rouge past to recreate a sense of community and moral order. This article examines this process through a detailed ethnographic description and analysis of the production of O'Thmaa's harvest ritual and festival, Bon Dalien.
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O'Brien, David, und Maria Davison. „Blood pressure measurement: rational and ritual actions“. British Journal of Nursing 3, Nr. 8 (28.04.1994): 393–96. http://dx.doi.org/10.12968/bjon.1994.3.8.393.
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Olyan, Saul M. „Ben Sira's Relationship to the Priesthood“. Harvard Theological Review 80, Nr. 3 (Juli 1987): 261–86. http://dx.doi.org/10.1017/s001781600002366x.
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Ben Sira's view of the cult and his relationship to the priesthood are issues which have received much attention from scholars, yet there is no consensus on either question. Most critics cannot escape from the conclusion that Ben Sira had at least an interest in cult and priesthood. Some have argued that he harbored even a domineering interest in cultic worship, but others, like R. Smend and R. Pfeiffer, are ambivalent: they claim on the one hand that Ben Sira had an intense interest in things cultic, but on the other that he kept “a meaningful distance” from the cult (Pfeiffer). In other words, though his interest was intense, the ritual itself really meant very little to Ben Sira. The contradiction in this statement is evident. In a recent monograph, J. Marböck argued that although Ben Sira had a personal love for temple ceremony, he attributed to cultic law and ritual a very subordinate position. J. G. Snaith has made similar claims about Ben Sira's view of the cult.
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Hanlon, Gregory. „Les rituels de l'agression en Aquitaine au XVIIesiècle“. Annales. Histoire, Sciences Sociales 40, Nr. 2 (April 1985): 244–68. http://dx.doi.org/10.3406/ahess.1985.283160.
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L'interaction sociale dans la société traditionnelle européenne, comme dans toute société, s'exprime à travers un code implicitement connu des participants. Si l'on accepte l'idée d'Erving Goffman que ces rapports sociaux avec l'engagement des moi de chacun, sont potentiellement dangereux, l'adhésion à un code ou à un rituel, constitue un respect de l'ordre social et protège la dignité des personnes. Le rituel devient alors l'instrument permettant aux individus de s'adapter aux structures sociales de leur milieu.Dans la France méridionale du xviiesiècle, les relations interpersonnelles ainsi codifiées, fournissent un bon exemple du danger potentiel. Le trait essentiel de cette sociabilité est l'extériorité des rapports et un comportement extraverti à l'usage de tous. Chacun, s'imaginant acteur sur l'agora local, tâche de jouer son rôle de manière à apparaître un peu plus important que son statut objectif ne le permet. Il faut tenir la tête haute et prodiguer des bravades, afin de prouver que l'on n'est pas sans importance, tout en restant en deçà des « fanfaronnades » ridicules. Le principe guidant la conduite individuelle, décrit si magistralement par Yves Castan, est d'exiger le maximum de reconnaissance pour soi, tout en accordant le minimum possible à autrui.
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Osiri, Navanath. „Lak Ban and Lak Muang: The Ideology of Settlement Landscape in Traditional Southeast Asia“. MANUSYA 5, Nr. 3 (2003): 29–39. http://dx.doi.org/10.1163/26659077-00503003.
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This paper describes the identifying role ritual architecture plays in the construction of settlement landscapes in northern mainland Southeast Asia. Integrating ethnographic and art historical data, it develops a framework for understanding lak ban and lak muang in terms of their socio-historical development, spatial organisation, ritual observances, designs, and meanings.
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Queiroz, Isabella Brandão de, und Jaisson Teixeira Lino. „O ritual do Kiki do povo Kaingang: cultura material de um ritual religioso indígena no Brasil Meridional“. Revista do Museu de Arqueologia e Etnologia, Nr. 36 (12.08.2021): 46–56. http://dx.doi.org/10.11606/issn.2448-1750.revmae.2021.172880.
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O Ritual do Kiki é um ritual de culto aos mortos dos Kaingang, etnia indígena do sul e sudeste do Brasil. No período pré-colonial, o ritual era performado anualmente com o objetivo de fornecer aos mortos uma boa transição ao numbê (o mundo dos mortos). Entretanto, com o processo de colonização do Brasil e a consequente catequização imposta aos indígenas, o Kiki parou de ser realizado. Na década de 1970, os Kaingang readotaram o ritual como forma de resistência cultural e identitária aos não indígenas. O último ritual até então realizado aconteceu na Aldeia Condá em 2011, gerando a presente análise etnoarqueológica que visa apontar a centralidade e o significado que a cultura material apresenta no ritual e na vida cotidiana do povo Kaingang.
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Widana, I. Gusti Ketut. „KONSEP AJA WERA SEBAGAI MODEL PEMBELAJARAN ESOTERIK PADA UMAT HINDU DI BALI“. WIDYANATYA 1, Nr. 1 (14.02.2019): 69–81. http://dx.doi.org/10.32795/widyanatya.v1i1.272.
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ABSTRAK
Konsep Aja Wera telah sejak dulu dikenal masyarakat Bali dan dianggap sebagai bentuk “larangan” mempelajari, mendalami atau menguasai pengetahuan/ajaran agama Hindu. Itulah sebabnya mengapa umat Hindu untuk urusan belajar agama, dengan segala konsep ajaran, atau kandungan makna tattwanya nyaris tidak begitu dipedulikan. Berbeda dengan urusan aktivitas ritual yadnya, umat Hindu begitu semangat dan bergairah menjalankannya, meski tidak ditunjang pengetahuan yang melandasi pelaksanaan ritual yadnya tersebut. Pegangannya adalah adagium gugon tuwon bin anak mulo keto, dengan prinsip melaksanakan kewajiban ritual yadnya dengan patuh tanpa perlu tahu apa makna tattwa dibaliknya.
ABSTRACT
The concept of Aja Wera has long been known to the people of Bali and is considered as a form of "prohibition" to learn, explore or master the knowledge / teachings of Hinduism. That is why Hindus for religious learning affairs, with all the concepts of teaching, or the content of the meaning of tattwa are hardly cared for. In contrast to the affairs of the yad ritual activities, Hindus are so passionate and passionate about carrying out them, even though they are not supported by the knowledge underlying the yadnya ritual. The handle is adagium gugon tuwon bin anak mulo keto, with the principle of carrying out the ritual obligations of the yad in obedience without needing to know what the tattwa means behind it.
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Yang, Bo. „Exploring Jiarong Tibetan's Diverse Religious Culture through the Intangible Cultural Heritage of Buzha Drama“. Asian Journal of Arts and Culture 23, Nr. 2 (22.12.2023): 263471. http://dx.doi.org/10.48048/ajac.2023.263471.
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The Buzha drama of the Garzê Tibetan people is a unique “ritual dance” performed periodically in various religious settings. This form of performance, which falls between theater and dance, reflects the diverse cultural and belief systems of the local people and has been listed as an intangible cultural heritage for protection in recent years. Tribal organizations integrate various religious and cultural forms, including folk beliefs, Bon, Tibetan Buddhism, local customs, and regional knowledge into folk song and dance, transforming them into psychological customs and ethnic emotions, penetrating cultural elements. This article takes an anthropological perspective and examines the relationship between the artistic representation of the Buzha drama and the region's life, spiritual beliefs, and ethnic identity through prop making, ritual procedures, and dance content. The article also explores the characteristics and values of the diverse religious culture of the Garzê Tibetan people.
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Hurtado, Rosember, Arely N. Palabral-Aguilera, Alejandra I. Domic, M. Isabel Gómez und Máximo Liberman. „Estudios etnobotánicos y florísticos de los bosques amenazados de Polylepis incarum y Polylepis pacensis (Rosaceae) en Bolivia“. Bonplandia 27, Nr. 2 (20.11.2018): 113. http://dx.doi.org/10.30972/bon.2723534.
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<p>Los bosques de Polylepis (Rosaceae) constituyen hábitats importantes para la flora y fauna altoandina y proveen servicios ecosistémicos directos a las comunidades indígenas. Sin embargo, existen pocos relevamientos florísticos así como estudios etnobotánicos en estos ecosistemas boscosos. Evaluamos la composición florística, los usos socioeconómicos de las especies y la valoración local sobre los bosques de P. pacensis y P. incarum en los Andes occidentales bolivianos. Registramos un total de 46 especies de plantas en los bosques de P. pacensis y 58 especies en los bosques de P. incarum. Cada uno incluye dos especies endémicas, respectivamente, Aa trilobulata y Calceolaria bartsiifolia, e Hieracium padcayense y Calceolaria bartsiifolia. En total 13 especies medicinales son utilizadas para tratar una variedad de enfermedades. Las comunidades indígenas locales utilizan Polylepis como combustible, medicina, material de construcción y poseen un importante valor ritual. El 54% de los entrevistados mencionaron que la cobertura de P. pacensis se mantuvo durante los últimos 10 años; mientras que el 44% de los entrevistados consideró que los bosques de P. incarum aumentaron y el 40% consideró que éstos disminuyeron. Se precisan programas de conservación que involucren la participación activa de las comunidades indígenas locales, para<br />mejorar la valoración de estos ecosistemas boscosos</p>
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Fox, Elizabeth T. „IV hydration in the terminally ill: ritual or therapy?“ British Journal of Nursing 5, Nr. 1 (12.01.1996): 41–45. http://dx.doi.org/10.12968/bjon.1996.5.1.41.
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Work, Courtney. „Sacred bribes and violence deferred: Buddhist ritual in rural Cambodia“. Journal of Southeast Asian Studies 45, Nr. 1 (10.01.2014): 4–24. http://dx.doi.org/10.1017/s0022463413000581.
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In a rapidly modernising Cambodia, dance parties that accompany large temple celebrations and weddings have become violent arenas where young men fight with fists and knives beyond police control. In 2010, this led to a ban on dance parties during the Pchuṃ Biṇḍ celebration. This paper concerns an ad hoc bribe to lift the ban that was collected in the manner of a meritorious temple offering. I suggest that the flexible parameters of Buddhist merit-making in this ritualised context both reconfigured the bribe and palpably brought expectations of moral conduct into the energetically charged dancing arena — but only momentarily.
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Davidsen, Markus Altena. „In de Ban van Tolkien“. Religie & Samenleving 10, Nr. 3 (01.12.2015): 213–34. http://dx.doi.org/10.54195/rs.12238.
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This article discusses how ‘believing’ works in Tolkien spirituality, a fiction-based religious milieu that uses J. R. R. Tolkien’s narratives, in particular The Lord of the Rings and The Silmarillion, as authoritative texts. Members of this milieu engage in ritual communication with the supernatural beings from Tolkien’s universe, including the elves and the Valar (gods). After presenting the history of Tolkien spirituality and describing the main groups, I develop a model for analysing religious rationalisation. By this term I refer to the process through which theology is developed within religious traditions as a second-order reflection on ritual practices and authoritative narratives. I demonstrate that contrary to what one might expect the strategies of religious rationalisation in Tolkien spirituality are not that different from what we see in other new religions. While one might think that members of fiction-based religions (can) believe only in a cautious and playful manner, practitioners of Tolkien spirituality in fact tend to believe literally and to legitimise their beliefs with supposed proof. It is striking, however, that they tend to believe in a ‘cosmological’ rather than in a ‘historical’ mode, i.e. they believe in the existence of the Valar as spiritual beings, but not in the historical factuality of Tolkien’s narratives. In this sense, Tolkien spirituality may be a good illustration of a broader ‘dehistoricising turn’ in contemporary religion. The development of reflective beliefs in Tolkien spirituality is further shown to be governed by three principles that together seek to reduce tension between conflicting ideas within the tradition and to strike a balance between fabulousness and plausibility. It is suggested that these three principles of belief elaboration govern religious rationalisation also in other religious traditions, at least in traditions with a low level of institutionalisation.
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HAAS, KARL J. „Subjunctive Masculinities: Making Men Through Music and Ritual in Northern Ghana“. Yearbook for Traditional Music 51 (November 2019): 217–45. http://dx.doi.org/10.1017/ytm.2019.4.
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Abstract (Dagbanli)Dini niŋ ka tuma kalinsi mini pukparigu ni labiri nyanga saha ŋɔ la zuɣu, dabba ban be Tuduyaɣili polo (Northern Region) di niŋdi tom pam tiba zaŋ jandi bɛ biɛhigu ni bɛ laɣi dibo soya diyi ti kana dotali polo. To ayi yuli zaŋ chaŋ kali wahi din jandi Dagbamba Sapashin nim polo, sabbu ŋɔ wuhirila waligimsim din be dotali mini kali wahi yeltɔɣa. Gun Gon nyala kali tuun kpeiŋ din wuhiri dotali tuun tumsa Sapashin nim ni Dagbaŋ pulini, kadi wuhiri ka kpaŋsiri dotali ni nye sheli zaŋ ti dabba ban tumdili.
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Stuart, Joseph R. „“A More Powerful Effect upon the Body”: Early Mormonism's Theory of Racial Redemption and American Religious Theories of Race“. Church History 87, Nr. 3 (September 2018): 768–96. http://dx.doi.org/10.1017/s0009640718001580.
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This paper examines Joseph Smith's construction of a racialized theology, which drew upon conceptions of Abrahamic lineage and the possibility of “racial redemption” for peoples of African descent through conversion to Mormonism. This ran against the grain of his Protestant and Catholic contemporaries’ religious understandings of race. He expanded upon earlier iterations of his ideas with the introduction of new rituals and liturgy related to LDS temples. Smith's wife may have invited a person of African descent to participate in this new liturgy before his murder in June 1844. The views he expressed about peoples of African descent before his death are inchoate, although high-ranking Mormons related to Smith seemed to have agreed with the possibility of racial redemption. After Smith's death, Brigham Young and other Mormon leaders framed the LDS temple and priesthood restriction in terms of Smith's liturgy rather than any of Smith's varied teachings on race. This paper also argues that Mormonism's racial restriction arose from its roots in the sealing ritual rather than ecclesiological power structures. Mormonism's racial doctrine has often been described as a “priesthood ban,” referring to ecclesiastical authority. However, this discounts the religious contexts in which it arose and excludes the experiences of women and children, who were not allowed to participate in the endowment or sealing ordinances. This paper places Mormonism's temple liturgy at the front and center of the LDS Church's priesthood and temple restriction.
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Devi, Pooja, Anita Bhtnagar und Mohan P. George. „Evaluation of mass bathing effects on water quality status of eight prominent ponds of Haryana (India): A multi-location study“. Journal of Applied and Natural Science 11, Nr. 2 (10.06.2019): 361–71. http://dx.doi.org/10.31018/jans.v11i2.2044.
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Amongst the various anthropogenic activities, mass bathing and other religious rituals also affect the water quality of aquatic ecosystem. The present research has been conducted to evaluate the impact of mass bathing and other religious activities on the eight famous religious water bodies of Haryana (Kapalmochan tirth, Kulotarn tirth, Ban-Ganga tirth, Brahmsarovar, Jyotisar, Saraswati tirth, Phalgu tirth and Pandu-Pindara tirth). The water samples were collected from three sampling stations (A, B and C) at each of the eight selected sites (S1 to S8) before and after the religious rituals and also seasonally. The samples were analyzed for Dissolved oxygen (DO), Biochemical Oxygen Demand (BOD), Chemical Oxygen Demand (COD) ammonia and heavy metals . The study highlighted the seasonal variations of physicochemical characteristics and also the effects of mass bathing and religious activities on water quality of the religious sites. Although the water was reported as safe in terms of DO content, total ammonia, BOD and the values of COD before the religious rituals but the values exceeded the maximum permissible limit {DO (0.8±0.1, 0.76±0.11), BOD (25.07±0.13, 18.13±0.13),COD (131.9±2.08), Ammonia (2.31±.23, 6.57±0.02) Iron (5890 µg L-1) and Zinc (200 µg L-1)} after mass bathing and religious rituals indicating that the water was not suitable for drinking as well as bathing purposes after the rituals/mass bathing. So, bathing during/after such rituals may become a health hazards to the bathers or users of the water and also may affect the aquatic biota, further depleting it. There is thus a need of regular monitoring and regular application of suitable remedial measures to prevent the depletion of the quality of lentic waters.
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Syaputra, Een. „Local Wisdom for Character Education: A Study of Character Values in Tabot Tradition in Bengkulu“. Indonesian Journal of Social Science Education (IJSSE) 1, Nr. 2 (03.07.2019): 136. http://dx.doi.org/10.29300/ijsse.v1i2.2245.
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ABSTRACT: TABOT ceremony is an annual event, which is done by the people of Bengkulu, particularly by the Sippai tribe, to memorize the death of Husein bin Ali bin Abi Talib, the grandson of Prophet Muhammad, in Karbala war in 61 Hijri or 681 AD. In this article, the discussion will focus on the activities of the Tabot Ritual Ceremony, especially regarding the values of character education contained in. This research used a descriptive qualitative method. The data collection is done by doing a literature study, then analyzed it using qualitative data analysis. Based on research that has been done, the result showed that Tabot Ritual Ceremony in Bengkulu is full of character values; symbolized from the equipment used, the philosophical foundation in each activity, and values that are reflected in the activities undertaken. From what has been found, the character values contained in Tabot Ritual Ceremonies are religious values, the spirit of struggle, love peace, brotherhood, hard work, self, love of the homeland, caring culture, and responsibility, which fits the character education proposed by the curriculum centre of Indonesia.ABSTRAK:Tradisi TABOT merupakan acara rutin yang diselenggarakan oleh masyarakat Bengkulu, khsusnya suku Sipai, untuk mengenang kematian Husein bin Ali bin Ali Thalib, cucu Nabi Muhammad dalam perang Karbala pada tahun 681 H. Dalam artikel ini, pembahasan akan berfokus pada srangkaian aktivitas dalam ritual Tabot, khususnya mengenai muatan nilai-nilai pendidikan karakter yang terkandung di dalamnya. Penelitian ini dilakukan dengan metode deskriptif kualitatif. Pengumpulan data dilakukan melalui studi literature dan dianalisis menggunakan teknik analisis data kualitatif. Berdasarkan hasil studi, ditemukan bahwa Tabot adalah tradisi yang syarat akan nilai-nilai karakter, yakni sebagaimana tercermin dari peralatan yang digunakan, tujuan dasar dari aktivitas yang dilakukan dan nilai-nilai yang tercermin dari aktivitas yang dilakukan. Adapun nilai-nilai pendidikan karakter yang trekandung dalam tradisi Tabot adalah nilai religious, semangat perjuangan, cinta damai, persaudaraan, kerja keras, mendiri, cinta tanah air, dan tanggung jawab.
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Бекоев, В. И. „THE CONCEPT OF "PATRONS OF THE HARVEST" IN THE MYTHO-FOLKLORE TRADITION OF THE OSSETIANS“. Известия СОИГСИ, Nr. 45(84) (14.09.2022): 129–37. http://dx.doi.org/10.46698/vnc.2022.84.45.006.
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Статья посвящена исследованию образов покровителей урожая и плодородия в мифологической поэзии осетин. В ней большое внимание уделяется теоретическому осмыслению исследуемого концепта, который рассматривается в контексте мифологического мышления этноса. Актуальность статьи обусловлена недостаточной разработанностью поднимаемой проблемы. В данном исследовании впервые осуществляется ее комплексное осмысление, так как до сего времени находили отражение только ее отдельные аспекты. Работа выполнена на основе комплексного подхода с использованием сравнительно-сопоставительного, структурно-семантического и аксиологического методов, а также метода комплексного анализа художественных текстов. Методологическую основу статьи составляют научные работы, в которых затрагиваются образы покровителей урожая и плодородия в мифологической поэзии осетин. В осетинском мифологическом пантеоне патронами урожая и плодородия у осетин-иронцев является Уацилла, у осетин-дигорцев – Хуарелдар и Борхуарали. Покровитель Уацилла с древнейших времен пользуется глубоким почитанием в Осетии. Во многих селениях строили святилища, посвященные данному божеству, высаживались священные деревья, проводились праздники, совершались обряды. Торжество, посвященное Уацилла, именовалось в народе Хоры бон (Праздник урожая). В некоторых населенных пунктах Осетии Уацилла наделяли не только функциями божества урожая и плодородия, но и патрона различных природных явлений – молнии и грома. В целях спасения урожая от длительных дождей или, наоборот, долгой засухи, а также других катаклизмов погоды, в честь Уацилла проводили праздник, сопровождаемый разнообразными магическими действиями. О поклонении осетин Уацилла свидетельствуют многочисленные песни, возвеличивающие покровителя урожая. Как отметили выше, у осетин-дигорцев покровителями урожая являются Хуарелдар и Борхуарали. Названные покровители урожая в мифологической поэзии осетин наделены почти теми же чертами, что и Уацилла. В различных фольклорных источниках Хуарелдар и Борхуарали часто выступают в роли отца и сына. В представлении предков осетин, Хуарелдар и Борхуарали, подобно Уацилла, были могущественными покровителями, близкими народу. Отсюда они в мифологической поэзии бывают наделены как чертами небожителей, так и земного человека, оказывают и помогают людям в проведении сельскохозяйственных работ: они выступают то плугарями, то сеятелями, то поводырями и т.д. The article is devoted to the study of images of patrons of harvest and fertility in the mythological poetry of the Ossetians. It pays great attention to the theoretical understanding of the concept under study, which is considered in the context of the mythological thinking of the ethnos. The relevance of the article is due to the insufficient elaboration of the problem being raised. In this study, for the first time, its comprehensive understanding is carried out, since until now only its individual aspects have been reflected. In the Ossetian mythological pantheon, the patrons of harvest and fertility among the Ossetians-Ironians are Wasilla, among the Ossetians–Digorians – Khuareldar and Borkhuarali. The patron saint of Wasilla has been deeply revered in Ossetia since ancient times. Shrines dedicated to this deity were built in many villages, sacred trees were planted, festivals were held, and rituals were performed. The celebration dedicated to Wasilla was popularly called Khory bon (Harvest Festival). In some settlements of Ossetia, Wasilla was endowed not only with the functions of the deity of harvest and fertility, but also the patron of various natural phenomena – lightning and thunder. In order to save the harvest from prolonged rains or, conversely, a long drought, as well as other weather disasters, a holiday was held in honor of Wasilla, accompanied by a variety of magical actions. Numerous songs extolling the patron saint of the harvest testify to the worship of the Ossetians of Wasilla. As noted above, the Ossetians-Digor patrons of the harvest are Khuareldar and Borkhuarali. The named patrons of the harvest in the mythological poetry of the Ossetians are endowed with almost the same features as Wasilla. In various folklore sources, Huareldar and Borhuarali often act as father and son. In the view of the ancestors of Ossetians, Huareldar and Borhuarali, like Wasilla, were powerful patrons close to the people. Hence, in mythological poetry, they are endowed with both the features of the celestials and the earthly man, they provide and help people in carrying out agricultural work: they act as ploughmen, then sowers, then guides, etc.
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Langgut, Dafna, Naama Yahalom-Mack, Simcha Lev-Yadun, Eitan Kremer, Micka Ullman und Uri Davidovich. „On Chalcolithic maceheads and spinning implements“. Antiquity 91, Nr. 357 (Juni 2017): 777–82. http://dx.doi.org/10.15184/aqy.2017.72.
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We are grateful to Ben-Yosefet al. (above) for their thorough critical evaluation of our recent paper. We identified a group of modified wooden shafts originating in two large complex caves with Late Chalcolithic (Ghassulian) burials in the Negev Desert (Israel) as the earliest Levantine wooden spinning implements (Langgutet al. 2016). Their detailed assessment culminated in the alternative hypothesis that the wooden objects functioned as sticks that carried metal maceheads during rituals. This raises several issues that merit serious consideration. Our response to Ben-Yosefet al.'s suggestions is divided into two sections, each concentrating on one of the two main technologies under discussion: spinning and metallurgy.
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Camara, Sergio Lucas, Tiago Gurgel Do Vale und Marlise Aparecida Bassani. „A preparação dos padres para lidarem com a situação de morte no Brasil: uma revisão documental e crítica“. Revista de Cultura Teológica, Nr. 93 (30.06.2019): 322–47. http://dx.doi.org/10.23925/rct.i93.42659.
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Na atualidade encontramos muitos estudos voltados à situação de morte, em várias áreas do conhecimento. Talvez o interesse atual esteja relacionado às transformações sociais, culturais e tecnológicas das últimas décadas que atingem a vida humana e também a situação de morte. As pesquisas proporcionam avanços na compreensão e na forma como as ciências abordam concretamente a situação. Nesse contexto, a Igreja Católica é convocada a repensar as orientações aos clérigos para o trabalho específico junto aos que estão morrendo e aos enlutados. A partir dessas considerações, este artigo se propôs a realizar uma revisão documental crítica de como a Igreja Católica considera, em seus documentos oficiais, a preparação dos clérigos para lidar com a situação de morte, com orientações para a prática pastoral no Brasil, a partir do Concílio Vaticano II. Foram selecionados doze documentos, a partir de três critérios: temporal, objetivo dos documentos e tipo de publicação. Todos os documentos foram analisado e foram destacadas as referências que eles apresentam com relação ao objetivo deste artigo. O resultado mostra a relevância das formulações teológicas e dos documentos direcionados às práticas rituais, entretanto somente o ritual não garante a boa preparação dos presbíteros. Observa-se uma lacuna quanto a reflexões e orientações específicas para a prática pastoral dos padres. Considera-se ainda que esse trabalho deve contar com as contribuições das ciências que muito produzem sobre o assunto.
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Metzger, Thomas. „Argumentative Konstruktion von Differenz: die Schächtverbotsinitiative und die Antiminarettinitiative im Vergleich“. Didactica Historica 6, Nr. 1 (2020): 135–40. http://dx.doi.org/10.33055/didacticahistorica.2020.006.01.135.
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Regarding its argumentation strategies, the construction of difference by the proponents of the popular initiatives on the ban on Jewish ritual slaughter (1893) and the ban on minarets (2009) shows striking similarities. Jews as well as Muslims were excluded as «non-Christian» « others» from Swiss society, meant to live under an inferior legal-societal status. This paper presents four sources for classes in history or political education. The sources are contextualized in a broader analysis of the topic.
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Bonnet, Gilles. „Cet avalement ritualisé des morts ou comment peut-on être chamane ? Sur L’Enterrement de François Bon“. Recherches & travaux, Nr. 82 (15.05.2013): 127–38. http://dx.doi.org/10.4000/recherchestravaux.588.
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Dettbarn, Irmgard. „»Ich bin nicht die Oma fürs Gröbste«“. Altern – Befürchtungen und Hoffnungen im Dialog zwischen Jung und Alt, herausgegeben von Martin Teising und Reinhard Lindner 17, Nr. 3 (September 2020): 303–14. http://dx.doi.org/10.30820/1613-2637-2020-3-303.
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Perlen in ihrer Hand, ein Prosatext über das Leben einer Großmutter mit Tochter und Enkelin nach dem Zweiten Weltkrieg, geprägt durch traumatische Trennungserlebnisse, wird zu Abrahams Theorie über die Großeltern in Beziehung gesetzt. Nach Abraham (1913) setzen die Kinder ihre Großeltern in der Fantasie als höhere Instanz ein, wenn sie beginnen, Aggressionen ihren Eltern gegenüber zu entwickeln. Abraham hat allerdings Kinder beschrieben, die kaum Kontakt zu ihren Großeltern hatten, ganz im Gegensatz zur Enkelin im genannten Prosatext. Diese Enkelin nutzte die Sprache gleichsam als höhere Instanz, um sich von ihrer unbewussten Identifikation mit der Großmutter zu befreien. Die Großmutter konnte sich ehemals mit dem Ritual des Rosenkranzbetens als Verbindung zu der christlichen »Übermutter« Maria in schweren Situationen trösten und stabilisieren.
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Fagg, John. „Sport and Spectatorship as Everyday Ritual in Ben Shahn's Painting and Photography“. International Journal of the History of Sport 28, Nr. 8-9 (Mai 2011): 1353–69. http://dx.doi.org/10.1080/09523367.2011.567782.
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Kurniawan, Siroy, und Ririn Jamiah. „RITUAL TABOT PROVINSI BENGKULU SEBAGAI MEDIA DAKWAH ANTAR BUDAYA“. Jurnal Komunikasi dan Budaya 3, Nr. 2 (08.02.2023): 112–18. http://dx.doi.org/10.54895/jkb.v3i2.1854.
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Sejarah perkembangan Islam di Indonesia memiliki cerita yang sangat panjang. Mulai dari penyebaran melalui perdagangan, penjajahan, kerajaan, hingga kebudayaan. Berbagai macam tradisi, adat istadat ritual kebudayaan dan ritual keagaman memiliki corak yang berbeda disetiap daerah yang tersebar luas di Indonesia. Sebuah ritual kebudayaan yang berbalut nuansa keagamaan di Indonesia sangat banyak, bahkan disetiap daerah pasti memiliki kultur budaya bernuansa agama dengan ciri khas masing-masing. Penyebaran Agama Islam melalui kultur budaya sudah bukan menjadi hal tabu. Seperti halnya kegiatan ritual keagamaan pada bulan Muharam. Dalam khazanah sejarah Islam, bulan Muharram menjadi lebih berharga, karena merupakan bulan pertama dalam kalender Hijriah. Sehingga bermakna sebagai tahun tutup dan buka buku, serta amal. Muharram adalah bulan yang telah lama dikenal sejak pra Islam. Kemudian dizaman Nabi hingga Umar Ibnu Khattab diresmikan sebagai penanggalan tetap Islam. Dalam artian bulan Muharam merupakan bulan yang sakral akan sejarah keislaman. Kesakralan seperti pada perayaan Tabot di Kota Bengkulu, memadukan unsur keislaman dan kebudayaan yang berbaur menjadi satu kesatuaan. Ritual tabot sendiri merupakan bentuk kegiatan yang dilaksanakan masyarakat kota Bengkulu. Ritual ini dilaksanakan selama 10 hari, terhitung dari tanggal 1 -10 Muharam. Makna dari ritual tabot memiliki dua usur, pertama, perayaan tabot dimaknai sebagai bentuk peringatan wafatnya Husein bin Ali tanggal 10 Muharam.sedangkan unsur yang kedua adalah bersandar pada symbol dan pengakuan tradisi, sehingga berkesimpulan Tabut juga bernuansa budaya local, memiliki unsur nilai budaya yang penuh makna.
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Wiranto, Bagus. „TRADISI JUMAT KLIWONAN SEBAGAI KEARIFAN LOKAL MASYARAKAT NELAYAN DI KABUPATEN CILACAP, JAWA TENGAH“. Sabda : Jurnal Kajian Kebudayaan 13, Nr. 1 (30.06.2018): 27. http://dx.doi.org/10.14710/sabda.13.1.27-33.
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This article describes Friday Kliwonan tradition in fishermen community in Cilacap Regency which is acculturation from some practice in the past and still trusted and done until today. This is related to how the ritual is performed and the meaning of the ritual, the ban on sea fishing on Friday Kliwon, and other activities on that day. In addition, the article on this tradition also explains the meaning of this relationship between tradition of this Friday Kliwonan as a local wisdom of Cilacap Regency fishermen community viewed from the spiritual side of society, social relations of society, and the ecological side.
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Patterson, Charles. „The Persistence of Presence: Emblem and Ritual in Baroque Spain (review)“. Bulletin of the Comediantes 64, Nr. 2 (2012): 201–2. http://dx.doi.org/10.1353/boc.2012.0039.
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