Academic literature on the topic 'Bon rituals'
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Journal articles on the topic "Bon rituals"
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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, no. 3 (December 16, 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, no. 2 (December 1, 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, and Emily Grant. "ARCHITECTURE, RITUALS, AND NORMS IN CIVIL PROCEDURE." Windsor Yearbook of Access to Justice 32, no. 2 (October 1, 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, no. 3 (July 19, 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, no. 2 (April 28, 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, and Jianjun Zhu. "The Scripture on the Five Emperors in the Five Directions: Evidence of the Spread of Taoism Amongst the Naxi." SAGE Open 13, no. 1 (January 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, and Purnima Syangtan. "Socio-Demography of Tamang Community in Nepal." Research Journal of Padmakanya Multiple Campus 2, no. 1 (September 30, 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, no. 5 (December 30, 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, and Joanna De Souza. "The importance and meaning of prayer rituals at the end of life." British Journal of Nursing 30, no. 1 (January 14, 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, no. 3 (July 30, 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.
Dissertations / Theses on the topic "Bon rituals"
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Bhutia, Kunsang Ongmu. "Bhutia (LHOPO), shamans of Sikkim : a study in change and continuity." Thesis, University of North Bengal, 2021. http://ir.nbu.ac.in/handle/123456789/4804.
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Biriba, Ricardo Barreto. "Parintins cidade ritual: boi-bumbá, performance e espetacularidade." Escola de Teatro, 2006. http://repositorio.ufba.br/ri/handle/ri/27484.
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Parintins CIDADE RITUAL: BOI-BUMBÁ PERFORMANCE E ESPETACULARIDADE, concentrado na linha temática Matrizes Culturais na Cena Contemporânea do Curso de Doutorado do Programa de Pós Graduação em Artes Cênicas da Escola de Teatro e Escola de Dança da Universidade Federal da Bahia trata dos processos de transformação ocorridos nos Bois- Bumbás de Parintins, Amazonas. Estes Grupos incorporaram novas tecnologias desenvolvidas por artistas locais, como recursos cênicos para as suas apresentações, que foram intensificadas com a criação do Festival Folclórico no ano de 1965. Situado na investigação de questões relativas a estudos etnocenológicos sobre a linguagem cênica dos Bois-Bumbás Garantido e Caprichoso enquanto fenômenos da cultura amazônica; discute a transculturação, a performance e o ritual enquanto processos dialógicos, entre os valores culturais locais, o imaginário indígena e as novas tecnologias na cena espetacular do Festival Folclórico de Parintins, e, como este interfere na construção da identidade cultural parintinense; contribui para estudos das formas cênicas, métodos e processos criativos de manifestações da cultura brasileira com perfil étnico. Este trabalho traz também para o âmbito acadêmico das artes, estudos a partir de análises dos métodos e dos processos criativos e das linguagens que compõem as cenas dessas manifestações com foco de atenção situado na condição de um espetáculo-ritual-performático e suas relações que se estabelecem entre o artista, a obra de arte e o público.
Parintins Ritual City: Boi-bumbá, Perfomance and Spectacularity concentrated on the themattic line culltural matrixes on the comtemporary scene of the doctorate cource for the Post Graduation Program in Scenic Arts at the Theater School and Dance School at Bahia Federal University deals with the processes of transformation occurred on the Bois-Bumbás of Parintins, Amazon. These groups have incorporated new technologies developed by local artists, as scenic resources to their presentations, that were intensified with the creation of the Folk Festival in 1965. Situated in the investigation of issues related to ethnocenological studies about the scenic language for Bois-Bumbás Garantido and Caprichoso as Amazonic culture phenomena. It discusses the transcultural and transformation processes, performance and ritual, as dialogic processes, among the local cultural values, the indian imaginary and the new technologies on the spectacular scene of the Parintins Folk Festival and as it interferes on the Parintinian cultural identity construction. It contributes to the studies of the scenic forms, methods and creative processes of manifestations with the ethnical profile of the Brazilian Culture. This work also brings to the arts academic extent studies starting from the analysis of the methods and creative processes and of styles that compose the scenes of the manifestation focusing on the condition of the performing ritual spectacle and its relations that are established among the artist, the work of art and the public.
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Hasselmann, Kristiane. "Die Rituale der Freimaurer : zur Konstitution eines bürgerlichen Habitus im England des 18. Jahrhunderts /." Bielefeld : Transcript, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783899428032.
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Marques, Francisca Helena. "Festa da Boa Morte e Glória: ritual, música e performance." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-19022010-174044/.
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Esse trabalho discute a performance ritual e musical durante a Festa da Boa Morte e Glória realizada anualmente na segunda quinzena de agosto na cidade de Cachoeira, Recôncavo da Bahia. Elaborada através de elementos simbólicos, culturais, religiosos e de resistência política e social, a Festa da Boa Morte compreende performances musicais dentro de uma complexa performance ritual que é ao mesmo tempo coletiva e absolutamente restritiva. A Irmandade de Nossa Senhora da Boa Morte é um coletivo de mulheres idosas, todas religiosas enquanto praticantes do candomblé e do catolicismo popular. Como grupo a Irmandade é considerada elite na luta e resistência do negro contra o sofrimento e a escravidão no Brasil. As irmãs foram e são mulheres diferenciadas em vários sentidos: aos olhos da sociedade colonial eram chamadas de negras do partido alto; miticamente transgressoras da ordem masculina são consideradas iamis e organizadas em sacerdócio religioso unindo diferentes nações são donas do axé ou eleyes. As irmãs antigas compraram as alforrias de outros sacerdotes e sacerdotisas africanos, se comprometeram em garantir funerais dignos a si mesmas e aos seus, e mantém uma festa associada aos seus antepassados femininos (eguns) e aos seus orixás durante rituais católicos públicos e do candomblé (secretos). Segundo as irmãs, elas cumprem uma promessa feita pelas mais antigas: se todos os escravos fossem libertos elas cultuariam Maria na vida e na morte. Personagens narrando e encenando repetidamente performances, as irmãs desenvolvem seqüências rituais e musicais que vão da anunciação da morte ao velório de Nossa Senhora no primeiro dia da Festa. No segundo dia é realizado o enterro, e, no terceiro, demonstram sua crença na vida após a morte através da glorificação e assunção de Maria aos céus. Esses são os três principais momentos do ritual público, aos quais se seguem outros três dias de samba de roda que se fundem aos rituais secretos, já em desenvolvimento antes da Festa. O encerramento é marcado pela entrega de um presente às águas, para os orixás femininos Nanã, Iemanjá e Oxum.This work discusses the musical and ritual performance during the Sisterhood of Good Death Celebration, which occurs in the second half of August in the city of Cachoeira, Recôncavo Area of Bahia. Involving symbolic, cultural, religious, social and political elements, the Sisterhood of Good Death Celebration engages musical performances inside a complex ritual performance that is at the same time collective and absolutely restrictive. The Sisterhood of Good Death is a collective of elderly women, all of them religious while devoted to candomblé and popular Catholicism. As a group, the Sisterhood is considered the elite in the stuggle of black people against oppression and slavery in Brazil. The Sisters were and still are distinguished women in many different ways: during the colonial period, they were called black women from the partido alto; mythically transgressing the dominant masculinity, they are considered iamis and organized in a religious ministry that congregates different candomblé nations. They are also the ones who possess the axé (eleyes). In the past, the sisters bought the manumission of other priests and priestesses, and commited to guaranteeing dignified funerals to themselves and to their people. The Celebration is associated with their female antecessors (eguns) and to their orixás during public catholic rituals and secret candomblé ceremonies. According to the sisters, they are living up to a promise made by their antecessors: If all the slaves were freed, they would all worship Mary in life and in death. Characters narrating and staging repeated performances, the sisters develop ritual and musical sequences which go from the annunciation of the death of the Virgin Mary to her vigil on the first day; on the second she is buried and on the third the Sisters demonstrate their belief in life after death through the glorification and elevation of Mary. These are the three most important moments of the public ritual, followed by three days of samba de roda . The samba takes place parallel to the development of the secret rituals started before the Celebration. On the last day of feast, the sisters deliver a gift to the waters, destinated to the female orixás Nanã, Iemanjá and Oxum.
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Berinyuu, Abraham. "Healing rituals as theological drama : insights from Kaaba healing rituals among the Frafra in Ghana /." Berlin ;Münster : Lit, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=3012700&prov=M&dok_var=1&dok_ext=htm.
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ZIMERER, F. V. S. "ELEMENTOS ESTÉTICOS E RELAÇÕES SIMBÓLICAS NO RITUAL DO REIS DE BOI." Universidade Federal do Espírito Santo, 2017. http://repositorio.ufes.br/handle/10/8505.
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Previous issue date: 2017-12-20O Reis de Boi é uma prática cultural encontrada no Norte do estado do Espírito Santo, nas cidades de São Mateus e Conceição da Barra. É uma prática cultural ligada ao ciclo natalino e tem por devoção Santos Reis. Seu período de apresentação acontece do dia 06 de janeiro (dia de Santos Reis) até 03 de fevereiro (dia de São Brás). O Reis de Boi apresenta em seu ritual, além do momento das louvações, um momento mais lúdico e festivo chamado Brincadeira de Boi. Essa característica enquadra essa prática cultural na classificação de Reisado. Possui um ritual complexo, onde tudo é pensado nos mínimos detalhes e cada objeto, cada Marcha, cada movimentação é cuidadosamente preparada. Conta entre seus integrantes com maioria de negros, entretanto é ligada constantemente à uma origem ibérica, por causa da devoção aos Santos Reis. Buscando um discurso menos excludente que visa dar voz aos seus integrantes, que associam sua origem aos antepassados vindos da África, esse trabalho buscou mostrar - através da análise do ritual sob à luz dos Estudos da Performance que o Reis de Boi conserva elementos simbólicos e artísticos, expressos principalmente através das performances corporais de seus integrantes, que evidenciam a contribuição do negro em seu ritual. Palavras-chave: Reis de Boi. Reisado. Performance cultural. Ritual.
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Borralho, Tácito Freire. "O Teatro do Boi do Maranhão: brincadeira, ritual, enredos, gestos e movimentos." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/27/27156/tde-08032013-145415/.
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O Bumba-meu-boi do Maranhão tem sido objeto de estudo de disciplinas voltadas para o Folclore e também das Ciências Sociais, como a Antropologia e a Sociologia que, além de um registro etnográfico, investigam os aspectos da organização social ou diferentes estruturas organizacionais do Boi (como brincadeira, ritual e espetáculo). Embora alguns componentes teatrais tenham sido levantados nesses estudos (como a teatralidade cômica, a musicalidade, a estrutura das comédias e o desenvolvimento da linguagem literária), estes não caracterizam uma pesquisa voltada para o Boi como fato teatral. No presente trabalho, com a utilização de uma abordagem qualitativa e aplicação da etnometodologia como suporte de investigação teórica, foi possível confirmar a existência de duas formas de teatralização no espetáculo que é o Bumba-meu-boi. Os dados empíricos indicam características que distinguem esse Teatro do Boi como Teatro de Animação (apresentando-se com técnicas mistas) e como teatro Ritualístico, contemplando, assim mesmo, em suas encenações, um diálogo com outras linguagens artísticas. Além disso, os resultados dessa investigação reforçam a relevância do conjunto de saberes que se evidencia com a existência de conhecimentos construídos a partir da reflexão e prática dessa expressão artística. As análises dessas práticas permitiram que fossem elaboradas partituras de gestos e movimentos a partir da identificação de estruturas sob as quais as encenações desse Teatro do Boi e suas personagens são construídas.The Bumba meu boi do Maranhãoo has been an object of study in subjects approaching Folklore as well as Social Sciences like Anthropology and Sociology which, besides an ethnographic record, they investigate the aspects of the Social organization or different organizational structures of the \"Boi\" (like game, ritual and show). Although some theatrical elements have been researched in these studies (like comical theater, the musicianship, the structures of the comedies and the development of literary language), they do not characterize a research focused on the \"Boi\" as a theatrical fact. In this work, through a qualitative approach and application of ethno methodology as a support for a theoretical investigation, it was possible to confirm the existence of two forms of theatricality in the \"Bumba meu boi\" show. The empirical data indicate distinguishing characteristics in the Boi Theater as Animation Theater (performing with mixed techniques) and as Ritualistic theater, contemplating, so, a dialogue with other artistic languages in its production. In addition, the results from this investigation reinforce the relevance of the amount of knowledge that can be observed with the existence of knowledge built from the reflection and practice of this artistic expression. The analysis of these practices allowed that scores of gestures and movements were made from the identification of structures under which the productions of this Boi Theater and these characters are built.
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Hayes, David. "Ritual fictions: The enigma made flesh in the novels of Tahar Ben Jelloun." Thesis, University of Canterbury. French, 1999. http://hdl.handle.net/10092/4684.
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Tahar Ben Jelloun is a Moroccan poet and novelist who is presently active and writing in French. This thesis deals primarily with the novelistic works of the author, examining the way in which he uses rituals as a narrative device or as a theme, and how they can be seen to reflect on other salient features of his writing.
Ritual is examined as a metaphor whose incorporation into a novel can paradoxically implicate the reader and the author in the work, in the same way that ritual in life may implicate the participants in a myth. The implications of this interpretation are manifold in Ben Jelloun's work, and this thesis examines these under several broad themes, including those of meaning, enigma, freedom and the body. The thesis argues that Ben Jelloun's use of ritual reinforces his strategy of subversion and manipulation as key elements in the generative process.
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Bawanypeck, Daliah. "Die Rituale der Auguren." Thesis, Heidelberg Winter, 2001. http://deposit.ddb.de/cgi-bin/dokserv?id=2670409&prov=M&dok_var=1&dok_ext=htm.
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Bawanypeck, Daliah. "Die Rituale der Auguren." Heidelberg Winter, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2670409&prov=M&dokv̲ar=1&doke̲xt=htm.
Full textBooks on the topic "Bon rituals"
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Tshul-khrims-ye-śes. Phyi naṅ gsaṅ baʼi bsdus don ñer mkho ʼdod ʼjo ʼkhri śiṅ: An explanation on the essential points in understanding the three aspects of Bonpo ritual activity, with other texts on various aspects of ritual. Ochghat, Himachal Pradesh: Tibetan Bonpo Monastic Community, 1985.
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Khaṅ, Khri-brtan Nor-bu-rtseʼi Dpe-mdzod, ed. Spyi rgyud chen mo nam mkhaʼ dkar po ye khri mthaʼ sel gyi gsuṅ pod bźugs. Kathmandu: Khri-brtan Nor-bu-rtseʼi Dpe-mdzod Khaṅ, 2005.
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Zhwa-dkar Gʹyung-drung Bon-gyi-bshad-sgrub-ʼdus-paʼi-sde (Solan, India), ed. Khro bo dbang chen ngo mtshar rgyas paʼi rnam bshad gsal baʼi sgron ma bzhugs so. Via Oachghat, Solan, H.P: Gʹyung-drung Bon-gyi Bshad-sgrub ʼDus-sde, 2015.
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ʼGro-ʼdul-gliṅ-pa, Hūṃ-chen. Miscellaneous visionary practices and writings of the Sixth Kun-grol-grags-pa Hūṃ-chen ʼGro-ʼdul-gliṅ-pa. Dehra Dun, U.P: Trinley Jamtsho, 1985.
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Nam-mkhaʼ-bstan-ʼdzin-dbaṅ-gi-rgyal-po. Rab ʼbyams phyi naṅ gsaṅ baʼi bkaʼ rgyud kyi spyi don phyag len ñe mkho blo rdeg du a dar śaʼi dkyil ʼkhor: Instructions on the ritual practices of New Bon (Bon Gsar) traditions. Dehra Dun, U.P: Minling Youngdrung Ling Bon Monastery, 1985.
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1833, Bde-chen-gliṅ-pa Gter-ston b., and Nam-mkhaʼ-rgyal-mtshan Khyuṅ-sprul 18th cent, eds. Nor bu don ʼdus ʼkhor ba ṅan soṅ skye sgo gcod paʼi mdo daṅ cha lag gñis bcas: The popular Bonpo canonical text recited when someone is ill or dies. Dolanji, Distt. Solan, H.P: Tibetan Bonpo Monastic Community, 1985.
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Stoṅ gsum ʼkhrugs bcos sa sñiṅ gi cho gaʼi skor: A cycle of new Bon revelations concerning the use of thread-crosses (mdos) for the elimination of disturbances and obstacles of phenomenal existence. Dolanji, Ochghat, Himachal Pradesh: Tibetan Bonpo Monastic Community, 1985.
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Thig le gtiṅ rdzogs drag sṅags Dbal moʼi sgrub skor: A cycle of Bonpo practice focussing upon the deity Dbal-mo. Dolanji, Ochghat, Himachal Pradesh: Tibetan Bonpo Monastic Community, 1985.
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Nomadi dell'invisibile: L'autosacrificio rituale del chöd nel bön tibetano. Roma: Exòrma, 2010.
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Shes-rab-rgyal-mtshan. Zhwa-dkar Gʹyung-grung Bon gyi bstan paʼi gtsug rgyan sa gsum ʼgro baʼi ʼdren pa chen po kun mkhyen rgyal ba gnyis pa rje sman ri ba gshen gyi drang srong Mnyam-med Shes-rabs-rgyal-mtshan dpal bzang poʼi bkaʼ ʼbum phyogs bsgrigs bzhugs so. [Chengdu]: Si-khron dus deb tshogs pa, Si-khron Mi-rigs Dpe-skrun Khang, 2015.
Find full textBook chapters on the topic "Bon rituals"
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Meyer-Blanck, Michael. "Rituals." In The Bonn Handbook of Globality, 1367–75. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-90382-8_56.
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Schultz, Michael. "Short Report on the Microscopic Examination of Bone Samples from a Neolithic Burial." In Burials, Texts and Rituals, 191–200. Göttingen: Göttingen University Press, 2008. http://dx.doi.org/10.17875/gup2019-1237.
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Funnell, Lisa, and Klaus Dodds. "Smooth Operator: Space, Mobility, and Social Rituals." In Geographies, Genders and Geopolitics of James Bond, 163–98. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-57024-6_7.
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Cucina, Andrea, and Vera Tiesler. "Mortuary Pathways and Ritual Meanings Related to Maya Human Bone Deposits in Subterranean Contexts." In The Bioarchaeology of Space and Place, 225–54. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4939-0479-2_9.
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Arumugam, Indira. "Hunting for Monsters (and Gods)." In Living with Monsters, 113–31. Earth, Milky Way: punctum books, 2023. http://dx.doi.org/10.53288/0361.1.08.
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This chapter is about how hunting for monsters, and gods, has become part of how I do ethnographic fieldwork. The village of Vaduvur in Tamil Nadu, South India is where my family originates as well as where I was born and subsequently migrated from. Vaduvur is also my ethnographic field site. Beginning with how fieldwork for my dissertation on sacrificial rituals prompted memories about tales of uncanny fertility spirits called “Mini” told by my mother, this chapter considers how stories have framed the cultivation of an anthropological imagination and sensibility. Dwelling upon how stories constitute a particular village, its past, peoples and ambience, this chapter is specifically concerned with how monstrous beings or at least the myths about them allow for mapping, inhabiting, and staking claims to a place. Drawing both on my memories of the childhood stories and my experiences of doing fieldwork, this chapter relates how the different, manifold, and even contradictory stories about monsters represent competing stakes over a place. Monsters menace. However, they are part of the memories of and enduring moorings to a much-missed home. Monsters pulse with an uncanny charisma that fascinates across spaces, cultures, and time.
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Kvaerne, Per. "Bonpo Death Rituals." In Tibet: Bon Religion, 6–10. BRILL, 1985. http://dx.doi.org/10.1163/9789004666672_006.
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Tashi, Kelzang T. "Phallic Rituals and Pernicious Gossip." In World of Worldly Gods, 163–90. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197669860.003.0007.
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Abstract This chapter examines two phallic rituals that are centered on protection, fertility, and reproduction. It focuses on the significance of phallic objects and images to the villagers and investigates how they, in the context of the antigossip ritual, which involves the construction of a structure bearing a phallus, operate to prevent misfortune due to the pernicious gossip that is rife in the sociality. The extensive use of phallic symbols suggests that one of the ways to deal with gossip is a series of Bon rituals that emphasize fertility and draw on phallic symbolism. The chapter ends by reflecting on the phallic symbols incorporated into Buddhist rituals and illustrates that Bon beliefs are unintentionally perpetuated by some lay Buddhist priests.
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Tashi, Kelzang T. "Buddhist Accommodation of Bon Rites and Practices." In World of Worldly Gods, 191–219. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197669860.003.0008.
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Abstract This chapter deals with the extent of accommodation of Bon beliefs in the context of naming traditions and two syncretic Buddhist rituals by lay Buddhists priests. It demonstrates that while the incorporation and accommodation of Bon deities and rituals is oriented to remodel, reinterpret, and reinvent Bon beliefs under the guise of Buddhist iconographies, they, rather than eliminating Bon beliefs, tend to promote Bon’s vitality and inclusivity. The Buddhist incorporation of Bon rites and practices is then briefly contrasted with Clerical Bon’s accommodation of Buddhist canons and pantheon. The chapter concludes that when powerful Bon deities are subjugated and subsequently incorporated into Buddhist protectors by Buddhist masters, they become even more central to people’s lives.
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Tashi, Kelzang T. "Dealing with Threats to Health and Welfare." In World of Worldly Gods, 76—C4P100. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197669860.003.0004.
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Abstract This chapter focuses on family and individual concerns and examines the ways in which people deal with threats to everyday life, health, and welfare posed by a range of supernatural entities. It demonstrates that it is not only the weak Buddhist presence but also the dearth of healthcare services in the village that have left the utility of Bon rituals unchallenged and ever relevant to the villagers. The chapter concludes that the ubiquity of the idea of fluctuating five life elements, the shamanic worldview of sharing this world with nonhumans, and the rituals concerning the placation of the supernatural beings, predominantly the domain of Bonpos, reveal that Bon is central to Golengpas’ ways of dealing with life’s everyday anxieties and misfortunes.
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Tashi, Kelzang T. "Introduction." In World of Worldly Gods, 1–28. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197669860.003.0001.
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Abstract This chapter sets out the problem and objectives of the book. It is farmed in long-standing debates around pre-Buddhist Bon, which has been looked down on by Buddhists for centuries even as it continues to exist and to exert its influence on people’s everyday lives down to the present day. Ordinary people identify themselves as Buddhists, but they have no problem in propitiating the local Bon gods and deities, or having recourse to Bon rites after or prior to Buddhist rituals and biomedical therapies. This book aims to investigate why people, despite shifting contexts, continue to engage with Bon practices while recognizing that what they are doing is antithetical to the civilizing mission of the Buddhist priests. The chapter ends by outlining the rest of the book.
Conference papers on the topic "Bon rituals"
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Vretemark, Maria. "Evidence of animal offerings in Iron Age Scandinavia." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-06.
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Written contemporary sources of animal sacrificial rituals in Iron Age Scandinavia are almost non-existent. However, we have some rare descriptions about the people of northern Europe from Roman historians. Most famous of these is of course Tacitus who gives us valuable information about life in Scandinavia during the first century AD. Among other things we learn about fertility rituals carried out in sacrificial bogs and we understand the close connection between the goddess and water. Tacitus’ descriptions, as well as younger sources such as the Old Norse religious texts of Scandinavia, also clearly tell us about the magic role of different animals such as birds, wild boar, wolf and horse. In the archaeological material we try to recognize traces of religious acts that once took place. But how can we tell the difference and distinguish between the remains of ritual animal offerings on one hand and the normal kitchen waste on the other? This paper deals with some examples of horse offerings in bogs and ponds and with ritual deposits of animal bones in dry settlement contexts in Sweden. Zooarchaeological analysis gives us valuable data and a key to interpret the animal bone assemblages as evidence of animal offerings.
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Magnell, Ola. "The taphonomy of ritual bone depositions. An approach to the study of animal bones and ritual practice with an example from Viking Age Frösö, Sweden." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-10.
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In this paper an approach to studying ritual bone depositions by reconstructing the taphonomic history of the zooarchaeological remains is presented. By methodically examining the taphonomic evidence from the chain of events, from the selection of animals to the killing, from the processing and utilization of the carcass to the deposition of the bones, different stages of a ritual, such as animal sacrifice, can be studied and understood. A bone assemblage from a Viking Age cult place at Frösö church in Jämtland in central Sweden (late 10th–early 11th century AD) will serve as an example of the approach. The analysis shows that brown bear and piglets were specifically selected to be used in the rituals, while horses were not important sacrificial animals in the cult, as has otherwise been indicated by written sources. Seasonal analysis indicates that sacrifices took place at three periods of the year. Butchering marks reveal the intense utilization of the carcasses and that meat was consumed. Body part frequency shows that bears were treated differently from other species, which could be the result of an influence of Saami ritual practice. The bones were deposited on the ground beneath a birch tree and carcasses were not hung in the tree as some written sources indicate.
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Brun, Hélène, and Martine Leguilloux. "Rituels sacrificiels et offrandes animales dans le Sarapieion C de Délos." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-13.
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In 2001, 2002 and 2004 two hearth altars (escharones) were excavated in the Sarapieion C on the island of Delos in Greece. They contained remains of sacrifices, notably rich zooarchaeological evidence, which has thrown light on the rituals practised in this sanctuary. The inscriptions are silent on this matter and the study of the bone assemblage thus constitutes important evidence. The rituals involved sacrifices of poultry (Gallus domesticus), making up 90% and 70% of the bone material collected in each hearth altar deposit, respectively. These poultry sacrifices were combined with those of small ruminants and pigs. The handling of the victims differed according to the species: the cocks and hens were consecrated whole while only parts of the sheep and the pigs were offered. The two altars excavated in the Sarapieion C do not belong to the same period and a study of the bone evidence brings out distinctions between them. The oldest altar was no doubt abandoned when the younger one was brought into use, probably at the end of the 2nd century BC. It is interesting to note such differences that perhaps are to be explained by the development of the ritual practices in the sanctuary during the 2nd century BC. The zooarchaeological material also gives information on the performance of the sacrifices, which differed in accordance with the animal species involved. All the bones from gallinaceous birds show traces of carbonization and these burnt bones indicate sacrifices of entire animals, of the holocaustic kind. The bone evidence from the small ruminants and pigs are partially burnt and some bones are even unburnt, which indicates only a selective burning of the bodies. One can of course compare the sacrificial practices identified in the Sarapieion C on Delos with those studied at other sanctuaries dedicated to the same divinities and thus demonstrate the presence of a possible “koine” in Isis worship. However, similar sacrifices were also performed in cults of healing deities (foremost in sanctuaries of Asklepios). Historical interpretation should thus proceed with caution.
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Каспаров, А. К., and В. А. Хршановский. "Faunal Remains of Wild Animals from the Late Antique Necropolis on Kitaion, and the “Alanian Remnant” in the 4th–5th centuries AD." In Древности Боспора. Crossref, 2023. http://dx.doi.org/10.25681/iaras.2020.978-5-94375-339-8.225-245.
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The paper is devoted to the results of paleozoological analysis of bone remains of wild animals, birds and fish found during a long-term study of the Kytaion necropolis dating back to the Late Antiquity, and to the problem of their interpretation. The share of identified bones of wild animals is large enough – 31.3% in comparison with those of domestic animals (horse, cow, sheep, goat, pig, dog) found in the same mounds ramparts, which include and overlap funeral complexes. At the same time, most of them are bones of birds and fish. The part of wild mammals is just 4.7%. However, while the bones of domestic animals could be both kitchen residues who had accidentally fallen into the mounds together with the moved ground and could be recognized as traces of funeral rituals too (funeral feast with sacrifices), bones of wild animals and birds is most likely to be present due exactly to the latter reason. In this regard, the species repertoire is of particular importance as the basis for interpreting the role of each one in the accomplished rituals. Taking into account possible changes in the ethnic variety of Kytaion residents up to 4th–5th century AD, the authors are not inclined to consider the traditional ancient Greek system of mythology and ritual being in use, and assume that the South-Western part of the Late Antiquie necropolis belonged to the Alans. In the article they present arguments in favor of this version, and conclude that in case it is confirmed, the Indoiranian mytho-ritualistic tradition should be applied to interpret the archaeological complexes discovered there.
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Gardeisen, Armelle. "L’assemblage osseux comme un dernier état de la présence animale en contexte archéologique. Gestuelle et comportements vis-à-vis de l’animal." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-05.
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Faunal assemblages from different archaeological contexts are presented here as examples of different methods of zooarchaeological interpretation. The aim of this contribution is to discuss the interpretation of bone assemblages according to the context and what is to be considered as relevant against the background of all species/anatomical elements present in the faunal record, in relation to religious practices or not. Emphasis will be given to specific bone assemblages from protohistorical contexts in southern France and their interpretation. The main purpose of the methodology of the zooarchaeological analyses is to give comprehensive information about human behaviour in ritual or non-ritual procedures.
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Trantalidou, Katerina. "Dans l’ombre du rite : vestiges d’animaux et pratiques sacrificielles en Grèce antique. Note sur la diversité des contextes et les difficultés de recherche rencontrées." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-07.
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In all ancient civilisations, as well as in numerous contemporary societies, animals were implicated in many aspects of religion. Sacrifice and alimentary rituals regulated social life and animals underwent diverse treatments in accordance with particular cults. Zooarchaeological material constitutes direct evidence for animals that were slaughtered and often eaten in a sacred context. Also, the status of a departed person in life could be indicated by the faunal and vegetal funerary offerings that accompanied him or her to the grave. Still, it is not possible to ascribe every zooarchaeological deposit showing unusual characteristics a religious significance, nor does all animal bone assemblages found in a sanctuary constitute the remains of a sacrifice. The interpretation must rest on the interaction between the archaeological context, the taphonomy and the iconographical and literary sources relevant for the particular society. The present article aims at exploring existing hypotheses concerning the zooarchaeological evidence by posing questions and confronting the Greek prehistoric and historical material, as ritual practices were neither static nor linear. This discussion brings to bear on the most recent discoveries, partly still unpublished. Examination of the zooarchaeological evidence from 63 sites allows us to conclude that focus on a particular criterion can result in misinterpretations, as what was common practice in one community was not necessarily so in another. The definition of the actual length of every event is also paramount. Only a careful stratigraphic and zooarchaeological methodology, combined with a multitude of questions posed, will yield information precise enough to determine the species, reconstruct the practices and reformulate our questions.
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Rusnali, Nur Aisyah, and Syahrianti Syam. "The Tradition of Mappano’ Lolo as Ritual Communication of the Bugis Bone Community." In 2nd Annual Conference on Education and Social Science (ACCESS 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210525.054.
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Sten, Sabine. "Sacrificed animals in Swedish Late Iron Age monumental mound burials." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-16.
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Osteological analyses of prehistoric burials from Sweden often consider skeletal remains not only from the buried person, but also from animals. During the Swedish Iron Age Period (500 BC to AD 1050) cremation was common and towards the end of the period (AD 400 to 1050) many different animal species represented by a high number of individuals are often found in a single cremation grave. The skeletal remains represent animals that have been sacrificed and buried together with the dead person. Sometimes only parts of the animal bodies are found in the grave while in other instances the whole animal is present. The animal bone finds can be divided into two groups: animals that have been consumed, such as cattle, pig and sheep, and animals that were used in daily life such as dogs, horses, cats and birds of prey. Dogs are the most common animal in the cremation graves, while finds of birds of prey in particular indicate the high status of the buried person and suggest that falconry was practised.
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MacKinnon, Michael. "“Side” matters: animal offerings at ancient Nemea." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-11.
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As the locus of the Nemean games, Ancient Nemea was an important Greek cult and festival center, especially during the Archaic period (6th–5th century BC). Examination of excavated faunal materials deriving from “sacred” and “secular” contexts at the site yields clues about the distribution of meat to gods (such as Zeus, the patron deity of the area), to heroes (in this case Opheltes, on whose legendary death the Nemean Games were founded), and to the mortal officials, spectators, and athletes participating in the events at Nemea. As regards “sacrificial” assemblages, most of which consisted of bone remains of burnt offerings as collected from altars and other ritual-type contexts, the data indicate a preference for sheep as the standard sacrificial animal, but show a definite preference for the hind limb sections of the left side in the case of sacrifice to the hero Opheltes, as opposed to the god Zeus. “Secular” deposits show different trends, such as the presence of unburnt bones, or the remains of wild animals and fish, taxa not typically sacrificed in Greek antiquity. Examination of zooarchaeological remains from various contexts at the site, at one level, and across other sites, at a larger level, helps develop a larger more integrated picture of animal use in ancient Greek cult practices.
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A., PODUSHKIN. "ARCHAEOLOGICAL COMPLEX OF CATACOMB-10 OF THE TULEBAITOBE-III BURIAL GROUND." In MODERN SOLUTIONS TO CURRENT PROBLEMS OF EURASIAN ARCHEOLOGY. Altai State Univercity, 2023. http://dx.doi.org/10.14258/msapea.2023.3.69.
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The publication is devoted to the results of an archaeological study of mound 10 of the Tulebaitobe-III burial ground, located in South Kazakhstan, in which a collective burial in a catacomb was discovered, a complex of artifacts was obtained, including tableware (pot and jug), remote weapons (a bone middle lining on the bow handle, iron stalked arrowheads), melee weapons (calling), horse harness (parts of a bridle, bit), household items (iron knives, belt buckles) and a ritual stone artifact. This complex, by its origin and ethno-cultural parameters, is associated with the state of Kangyui, and dates back to the 1st century BC - 3rd century AD
Reports on the topic "Bon rituals"
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Hunter, Fraser, and Martin Carruthers. Iron Age Scotland. Society for Antiquaries of Scotland, September 2012. http://dx.doi.org/10.9750/scarf.09.2012.193.
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The main recommendations of the panel report can be summarised under five key headings: Building blocks: The ultimate aim should be to build rich, detailed and testable narratives situated within a European context, and addressing phenomena from the longue durée to the short-term over international to local scales. Chronological control is essential to this and effective dating strategies are required to enable generation-level analysis. The ‘serendipity factor’ of archaeological work must be enhanced by recognising and getting the most out of information-rich sites as they appear. o There is a pressing need to revisit the archives of excavated sites to extract more information from existing resources, notably through dating programmes targeted at regional sequences – the Western Isles Atlantic roundhouse sequence is an obvious target. o Many areas still lack anything beyond the baldest of settlement sequences, with little understanding of the relations between key site types. There is a need to get at least basic sequences from many more areas, either from sustained regional programmes or targeted sampling exercises. o Much of the methodologically innovative work and new insights have come from long-running research excavations. Such large-scale research projects are an important element in developing new approaches to the Iron Age. Daily life and practice: There remains great potential to improve the understanding of people’s lives in the Iron Age through fresh approaches to, and integration of, existing and newly-excavated data. o House use. Rigorous analysis and innovative approaches, including experimental archaeology, should be employed to get the most out of the understanding of daily life through the strengths of the Scottish record, such as deposits within buildings, organic preservation and waterlogging. o Material culture. Artefact studies have the potential to be far more integral to understandings of Iron Age societies, both from the rich assemblages of the Atlantic area and less-rich lowland finds. Key areas of concern are basic studies of material groups (including the function of everyday items such as stone and bone tools, and the nature of craft processes – iron, copper alloy, bone/antler and shale offer particularly good evidence). Other key topics are: the role of ‘art’ and other forms of decoration and comparative approaches to assemblages to obtain synthetic views of the uses of material culture. o Field to feast. Subsistence practices are a core area of research essential to understanding past society, but different strands of evidence need to be more fully integrated, with a ‘field to feast’ approach, from production to consumption. The working of agricultural systems is poorly understood, from agricultural processes to cooking practices and cuisine: integrated work between different specialisms would assist greatly. There is a need for conceptual as well as practical perspectives – e.g. how were wild resources conceived? o Ritual practice. There has been valuable work in identifying depositional practices, such as deposition of animals or querns, which are thought to relate to house-based ritual practices, but there is great potential for further pattern-spotting, synthesis and interpretation. Iron Age Scotland: ScARF Panel Report v Landscapes and regions: Concepts of ‘region’ or ‘province’, and how they changed over time, need to be critically explored, because they are contentious, poorly defined and highly variable. What did Iron Age people see as their geographical horizons, and how did this change? Attempts to understand the Iron Age landscape require improved, integrated survey methodologies, as existing approaches are inevitably partial. Aspects of the landscape’s physical form and cover should be investigated more fully, in terms of vegetation (known only in outline over most of the country) and sea level change in key areas such as the firths of Moray and Forth. Landscapes beyond settlement merit further work, e.g. the use of the landscape for deposition of objects or people, and what this tells us of contemporary perceptions and beliefs. Concepts of inherited landscapes (how Iron Age communities saw and used this longlived land) and socal resilience to issues such as climate change should be explored more fully. Reconstructing Iron Age societies. The changing structure of society over space and time in this period remains poorly understood. Researchers should interrogate the data for better and more explicitly-expressed understandings of social structures and relations between people. The wider context: Researchers need to engage with the big questions of change on a European level (and beyond). Relationships with neighbouring areas (e.g. England, Ireland) and analogies from other areas (e.g. Scandinavia and the Low Countries) can help inform Scottish studies. Key big topics are: o The nature and effect of the introduction of iron. o The social processes lying behind evidence for movement and contact. o Parallels and differences in social processes and developments. o The changing nature of houses and households over this period, including the role of ‘substantial houses’, from crannogs to brochs, the development and role of complex architecture, and the shift away from roundhouses. o The chronology, nature and meaning of hillforts and other enclosed settlements. o Relationships with the Roman world