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Bücher zum Thema „Rituels sacrés“

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Autor: Grafiati
Veröffentlicht am 25. Juli 2024
Zuletzt aktualisiert am 29. Juli 2024

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1

Jean-Louis, Houdebine, Hrsg. Judaïsme: Origines, croyances, rituels, textes sacrés, lieux du sacré. Paris: Gründ, 2004.

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2

Charles, Delattre, Hrsg. Objets sacrés, objets magiques de l'Antiquité au Moyen Age. Paris: Picard, 2007.

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3

Kristina, Myrvold, Hrsg. The death of sacred texts: Ritual disposal and renovation of texts in world religions. Farnham, Surrey, England: Ashgate, 2010.

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4

Mariano, Valadez, und Valadez Susana, Hrsg. Huichol Indian sacred rituals. Oakland, CA: Amber Lotus, 1992.

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5

Fingarette, Herbert. Confucius: Du profane au sacré. Montréal: Presses de l'Université de Montréal, 2004.

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6

Das, Jnaneshwar. Hindu rites & rituals: Sacred meanings and feelings. Ahmedabad: Swaminarayan Aksharpith, 1996.

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7

Gaskill, Alonzo L. Sacred symbols. Springville, Utah: Bonneville Books, 2011.

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8

Avagianou, Aphrodite. Sacred marriage in the rituals of Greek religion. Bern: P. Lang, 1991.

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9

Li, Shengzhu. Ji nan xiang cun de dao jiao yi shi yu jing ji zheng li yan jiu. Beijing Shi: Zong jiao wen hua chu ban she, 2020.

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10

Ayer, V. A. K. Hindu sastras and samskaras. Mumbai: Bharatiya Vidya Bhavan, 1998.

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11

Dāte, Dhuṇḍirājaśāstrī. Dharma-śāstrīya nirṇaya. 2. Aufl. Mumbaī: Sumaṅgala Pabliśiṅga Kampanī, 1993.

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12

W, Caland. Kleine Schriften. Stuttgart: F. Steiner, 1990.

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13

Unmeshanand. Śāstr ase sāṅgate. Kolhāpura: Vedavāṇī Prakāśana, 1994.

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14

Beauvoir, Max. Le grand recueil sacré, ou, Répertoire des chansons du vodou Haïtien. Haiti]: Koleksyon Memwa Vivan, 2008.

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15

author, Amirthalingam M., Hrsg. Sacred plants of India. Gurgaon: Penguin Books India, 2014.

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16

Śrīrāmamūrtiśāstri, Avvāri. Yajñōpavīta tatvadarśanamu. Tirupati: Tirumala Tirupati Devasthānamulu, 2000.

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17

Swain, Brajakishore. The ceremony of sacred thread =: Upanayanasaṃskāraḥ : a study on its social significance. New Delhi: Chaukhambha Publications, 2009.

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18

Tudengbanma, Hrsg. Zhongguo mi zong da dian bu bian. Beijing: Zhongguo Zang xue chu ban she, 1993.

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19

Sherman, Paulette Koufmann. Le livre des bains sacrés: 52 bains rituels pour revitaliser votre esprit. ALLIANCE MAGIQU, 2019.

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20

Sherman, Paulette Koufmann. Le livre des bains sacrés: 52 bains rituels pour revitaliser votre esprit. ALLIANCE MAGIQU, 2019.

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21

Daniel, Yvonne. Resilient Diaspora Rituals. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036538.003.0007.

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This chapter examines the histories and connections between Afro-Latin America and the Caribbean by focusing on sacred Caribbean dance rituals. It begins with a discussion of African-derived rituals in sacred dance, paying attention to how dance reveals and forwards sacred potential and how a relationship between the sacred and the secular is forged in African Diaspora contexts. It then considers how similar religious and dance structures have emerged across the Diaspora from common beliefs and social conditions that were shared by thousands of Africans. It also explores African-derived sacred dance practices in the Caribbean islands, namely: French/Kreyol, English/Creole, Spanish Caribbean, and Dutch Caribbean sacred practices. Furthermore, it describes compares Atlantic Afro-Latin sacred practices, including those in Brazil, Suriname, and Uruguay. The chapter concludes with Afrogenic comparisons of ritual Diaspora dance.
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22

YOULIEDESSINE und Orélie PITAVAL. Sacrées !: Numérologie, rituels et cercles de femmes. MARABULLES, 2020.

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23

Myrvold, Kristina. Death of Sacred Texts: Ritual Disposal and Renovation of Texts in World Religions. Taylor & Francis Group, 2016.

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24

Myrvold, Kristina. Death of Sacred Texts: Ritual Disposal and Renovation of Texts in World Religions. Taylor & Francis Group, 2016.

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25

The death of sacred texts: Ritual disposal and renovation of texts in world religions. Farnham, Surrey, England: Ashgate, 2010.

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26

Sacred Rituals at Home. Sterling, 2000.

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27

Rituals for sacred living. New York: Sterling Pub., 1999.

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28

Huichol Indian Sacred Rituals. Amber Lotus, 1996.

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29

Rituals for Sacred Living. HarperCollins Publishers Limited, 1999.

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30

Babcok, Bryan C. Sacred Ritual. Penn State University Press, 2014. http://dx.doi.org/10.1515/9781575068770.

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31

Choi, Mihwa. “How Does Heaven Come to Speak?”. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190459765.003.0003.

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After the death of emperor Zhenzong, scholar-officials challenged the legitimacy of the Heavenly Text and the cult of the Sacred Ancestor. They argued that because there was no way that Heaven could speak through the proposed revealed text, the Heavenly Text was fabricated. A consensus was reached between Emperor Renzong and officials that Confucian canonical rituals would be the sole orthopraxis of imperial rituals, and the cult of the Sacred Ancestor would be reduced to a private ritual of the royal family. Later, those who advocated increasing the power of the bureaucracy at the expense of the monarch took the lead in deploying the ancient ritual laws as a means to compel compliance by the emperor and also to attack officials of the opposing faction. As “three-year mourning” became a legal obligation for all civil officers, many politically charged allegations were made, which in turn further stimulated the study of the canonical rituals.
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32

La parole efficace: Signe, rituel, sacré. Paris: Seuil, 2004.

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33

Bis-Worch, Christiane, und Claudia Theune. Religion, Cults and Rituals in the Medieval Rural Environment: Religion, Kulte und Rituale in der Mittelalterlichen Bauerlichen Umgebung Religion, Cultes et Rituels Au Milieu Rural Medieval. Sidestone Press, 2017.

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34

Religion, Cults and Rituals in the Medieval Rural Environment: Religion, Kulte und Rituale in der Mittelalterlichen Bauerlichen Umgebung Religion, Cultes et Rituels Au Milieu Rural Medieval. Sidestone Press, 2017.

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35

Sacred Sites, Rituals, and Performances. MDPI, 2021. http://dx.doi.org/10.3390/books978-3-0365-1868-8.

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36

Sacred Rituals for Every Day. Paulist Press, 2017.

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37

Sommer, Deborah, Thomas A. Wilson, Joseph S. C. Lam, Chin-shing Huang, Abigail Lamberton, Julia K. Murray, Lionel M. Jensen und Jun Jing. On Sacred Grounds: Culture, Society, Politics, and the Formation of the Cult of Confucius (Harvard East Asian Monographs). Harvard University Asia Center, 2003.

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38

Nagarajan, Vijaya. Rituals. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780195170825.003.0003.

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This chapter discusses the multiple meanings attributed to the kōlam, a women’s ritual art in Tamil Nadu, India. Marking the transition of the private world to the wider public sphere, the author suggests that the kōlam is a sign of the woman householder’s health and therefore the health of her household. It serves as a form of ritual play, a sacred space, and an invitation to the goddess. The kōlam helps to ward off the evil eye, is a way to communicate with the divine, and is central to festivals and celebrations such as Pongal. The chapter introduces the Hindu notion that householders should “feed a thousand souls every day.” The skills involved in making the kōlam are a part of the common knowledge and are passed down through generations, representing the heart of the gift economy. Kōlams are found not only in Tamil Nadu but also throughout the world.
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39

Stephenson, Barry. 3. Ritual and society. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780199943524.003.0004.

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What does ritual do? Sociological and anthropological theory of the first half of the twentieth century proposes that ritual—secular or sacred—binds groups together, ensuring their harmonious functioning by generating and maintaining orders of meaning, purpose, and value. ‘Ritual and society’ discusses the theories of Emile Durkheim, Roy Rappaport, and Clifford Geetz and their ideas on ritual producing solidarity and effervescence and ritual's role in politics, power, and negotiation. In the 1970s, a sea change in ritual studies followed the work of Victor Turner and others who highlighted ritual's critical and creative potential. Public ritual is complex: rites can conserve, transmit, and protect tradition, but others are creatively, critically, strategically employed to enact change.
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40

Duez, Joël. Rituels secrets des dix roues sacrées de la Kabbale. Guy Trédaniel éditeur, 1990.

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41

Feldman, Cecelia, und Claudia Moser. Locating the Sacred. Oxbow Books, Limited, 2014.

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42

Feldman, Cecelia, und Claudia Moser. Locating the Sacred. Oxbow Books, Limited, 2014.

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43

Stadler, Nurit. Voices of the Ritual. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197501306.001.0001.

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Voices of the Ritual analyzes the revival of and manifestation of rituals at female saint shrines in the Holy Land. In the Middle East, a turbulent, often violent place, states tend to have no clear physical borders, and lands are constantly in flux. Here, groups with no voice in the political, cultural, media, and legal arenas look for alternative venues to voice their entitlements. Members of religious minorities employ rituals in various sacred places to claim their belonging to and appropriation of territory. What does this female ritualistic revival mean—politically, culturally, and spatially? The author bases her analysis on a long ethnographic study (2003–2017) that analyzes the rise of female sacred shrines, focusing on four dimensions of the ritual: the body in motion, female materiality, place, and the rituals encrypted in the Israel/Palestine landscape. In the practices at these shrines, mostly canonical, the idea of the “body in motion” is central, with rituals imitating birth and the cycle of life using a set of body gestures. These rituals, performed by men and women, are intimate forces that extend between the female saint and the worshippers. Female materiality strengthens intimacy and creates a bridge between the experience and the material. The intimacy between saint and worshipper created with the body and the female material scattered around represent keys to intimate claims to the land, making the land familiar to worshippers. Rituals encrypt female themes into the landscape that has for decades been dominated by masculine-disseminated war and conflict.
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44

Yaeger, Jason, und José María López. Inca Sacred Landscapes in the Titicaca Basin. Herausgegeben von Sonia Alconini und Alan Covey. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190219352.013.21.

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Sacred landscapes are networks of meaningful places that are often woven together in mythic frameworks. Frequently they are understood as narratives, which are re-enacted through rituals and processions. We present archaeological data from the Copacabana Peninsula and Tiwanaku to show how the Inca appropriated pre-existing places and transformed the sacred landscape of the Titicaca Basin to inscribe the politically powerful Viracocha creation narrative, which held that Viracocha emerged on the Island of the Sun and travelled to Tiwanaku, where he created the sun, the moon, and the ancestral couples of all people, beginning with the Inca. We argue that this creation narrative was a key element in the Inca Empire’s ideology of legitimation. Consequently, the Inca appropriated and modified ritual places so that this narrative could be inscribed, re-enacted, commemorated, and remembered, and they developed an infrastructure to support these rituals and related processions.
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45

Fisher, Cathyann. Sacred Ceremonies: Rituals For The Soul. Amethyst & Emerald Publishing, 1999.

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46

Taiz, Lincoln, und Lee Taiz. Mystic Plants and Aegean Nature Goddesses. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190490263.003.0006.

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“Mystic Plants and Aegean Nature Goddesses” examines the artistically and symbolically dense rituals of the ancient Minoans which often focused on nature goddesses and sacred trees and flowers. Ring seals and frescoes, including sacred tree frescoes, portray priestesses leading ceremonies, indicating the importance of women as spiritual leaders. The ritual importance of flowers is attested by psi-like patterns representing saffron crocus stigmas on the skirt of the priestess of Ayia Triada, and by frescoes from Knossos, Akrotiri, and Mycenae. Flower ritual frescoes, together with the Table Dancers of Phaistos and the Bowl of Phaistos, suggest that the long-sought origin of the Persephone myth may be based on saffron crocus symbolism. The Myceneans, before and after taking over Crete, adopted Minoan iconography associating women with sacred plants and healing as evidenced by numerous images, including goddess-with-up-raised-arms figurines. The Poppy Goddess exemplifies the use of psychoactive drugs in religious ritual and/or healing.
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47

Feldman, Cecelia, und Claudia Moser. Locating the Sacred: Pdf. Oxbow Books, Limited, 2014.

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48

Alcorta, Candace S., und Richard Sosis. Ritual, Religion, and Violence. Herausgegeben von Michael Jerryson, Mark Juergensmeyer und Margo Kitts. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199759996.013.0038.

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This chapter, which discusses the association between religion and violence, also addresses why suicide terrorists are willing to offer their lives for their life-affirming religions. Religious violence and “sacred pain” have long been significant components in the mythology and ritual of Western religious traditions. Religious rituals differ widely across cultures. Music intensifies the ritual experience itself, transforming the ordinary into the extraordinary and laying the foundation for creation of the sacred. Religious ritual is an efficient tool for altering group cooperation and cohesion. The evolution of religion is closely linked with the emergence of large social groups in early human populations. It can be stated that understanding both the proximate and evolutionary mechanisms which link religion and violence is an important first step in understanding, and hopefully eradicating, the religious violence that has become so prevalent in the modern world.
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49

Choi, Mihwa. The Adaptation of Ancestral Ritual to Serve the Royal Imaginary. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190459765.003.0002.

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After the Song government signed the humiliating peace treaty with the supposed “barbarian” Liao state, a “Heavenly Text” declaring the legitimacy of the imperial family to rule mysteriously appeared on top of a palace gate. The imperial court then invested heavily in various ritual performances as a major way of solving practical issues. After offering the historically rare fengshan imperial ritual giving thanks for dynastic prosperity, ironically in the wake of exposing military weakness, the imperial government invented the myth of the Sacred Ancestor, claiming that the progenitor of the Song royal clan was an incarnated Daoist god. Afterwards, the central government institutionalized the cult of the Sacred Ancestor as one of the most significant and most frequently performed rituals at the imperial court and as a nationwide civil ritual to be observed by people at large.
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50

Jean, Charlotte Saint. Yoga et rituels des 9 déesses: Honorer son féminin sacré. JOUVENCE, 2021.

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