Academic literature on the topic 'Daily ritual'
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Journal articles on the topic "Daily ritual"
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Kolіastruk, Olha, and Oleksandr Koliastruk. "Soviet Political Rituals and Daily Practices." Scientific Papers of the Vinnytsia Mykhailo Kotsyiubynskyi State Pedagogical University. Series: History, no. 34 (2020): 69–74. http://dx.doi.org/10.31652/2411-2143-2020-34-69-74.
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The purpose of this article is the analysis of the Soviet political rituals and daily practices that developed under their influence. The methodology of the research is based on the general and special historical methods of cognition of the past involving the methods of socio-cultural and political anthropology. The scientific novelty of the paper consists in the fact that the role of various Soviet political rituals in establishing of the norms and practices of the Soviet daily life has been analyzed for the first time and the influence of the Soviet ritual culture in the Soviet regime strengthening has been found. Mass calendar holidays-rituals (October Revolution Day, Workers’ Solidarity Day) not only marked a new era in the history, but also leveled the sacredness of the Christian cycle (Christmas – Easter). Evolution of the formal organization of the Soviet ritual (from staging-imitation through carnivalization to monumental narrativization) and improvement of its semantic content (nomination – sacralization – monumentalization – memorialization) have been traced. From the beginning, festive commemoration was meant to form the Soviet identity, design the collective past and set the framework of collective memory. Official rituals gradually penetrated into the daily life (family and friendly holiday feasts, house cleaning, novelties purchase and greeting cards). Conclusions. From the beginning, the Soviet rituals were a reliable ideological weapon, an instrument of the communist indoctrination of the country’s population. Political rituals played a major role in legitimization of the Bolsheviks power, became an effective means of communication with society, enabled its consolidation within the framework of the Soviet political canon, minimized the social conflicts, leveled open dissatisfaction with the governmental authorities and assisted in the formation of ideological unanimity. Along with repressive methods, the Soviet political rituals served to create new political reality, enabled its acceptance by the masses of people, formed consciousness, encouraged relevant political actions and practices of the daily life.
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Heßdörfer, Florian, and Steffen Wittig. "Leistung, Ritual und Optimierung." Vierteljahrsschrift für wissenschaftliche Pädagogik 97, no. 2 (June 22, 2021): 127–43. http://dx.doi.org/10.30965/25890581-09702002.
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Abstract Performance, Ritual and Optimization The phenomenon of optimization indicates an ongoing change in the performance principle. For a deeper understanding of this process, we analyze aspects that underlie the daily practices of performance: We pursue the open question of the contradictory conditions of the modern performance principle and its subjectivizing effects, present the concept of ritual as a way of dealing with this contradictoriness and show how rituals maintain the collective belief in performance.
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Agbegah, Letitia. "More than just a daily ritual." Nursing Standard 29, no. 25 (February 18, 2015): 71. http://dx.doi.org/10.7748/ns.29.25.71.s61.
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Revfeim, K. J. A. "Daily observations: Necessity, ritual or imposition?" International Journal of Climatology 10, no. 1 (January 1990): 105–10. http://dx.doi.org/10.1002/joc.3370100111.
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Widana, I. Gusti Ketut, and I. Gusti Ayu Suasthi. "LANDASAN TEOLOGI PRAKTIK RITUAL HINDU." WIDYANATYA 1, no. 2 (October 31, 2019): 56–67. http://dx.doi.org/10.32795/widyanatya.v1i2.497.
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Basically, ritual activities are a series of sacred (sacred / sacred) actions carried out by Hindus using certain tools, places, and certain ways. Its main function is as a medium to surrender by worshiping God along with His manifestations accompanied by various offerings while accompanied by prayers (mantras) in order to obtain a gift of salvation. The rituals that are often encountered and experienced and carried out in daily life are generally life cycle rituals such as the rituals of birth, marriage, until death that are religiously believed by followers. Hinduism itself as a religion constructed by three basic frameworks positions "ritual" (event) as a supplement of material (skin / packaging) to support the element of "ethics" (moral) as part of an essence that is strengthened as well as to strengthen the foundation of "philosophy" (tattwa) as substance.
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McClain, J. Brett, and Kathlyn Cooney. "The Daily Offering Meal in the Ritual of Amenhotep I: An Instance of the Local Adaptation of Cult Liturgy." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 41–78. http://dx.doi.org/10.1163/156921205776137963.
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AbstractThis article reexamines a limestone ostrakon of the Ramesside period, incompletely published by its previous editors, that was originally part of the Michaelides collection and is now owned by the Los Angeles County Museum of Art. The ostrakon contains a small portion of a long text known as the "Ritual of Amenhotep I." The ostrakon lists a "menu" of items to be presented to Amen-Re and the deified Amenhotep I as part of the offering meal (dbh htp.w) during the daily offering ritual. This ritual meal awakens the god from a wounded state, empowering his body and thus his divine agency. Through repeated and patterned actions of offering accompanied by chanted speech imbued with symbolic meaning, the participants are given experience of hidden cosmological processes that lie beyond the boundaries of normal knowledge. The ritual meal can be described as a liminal rite of awakening and healing for the god and, by extension, for the entire community of which this god is a patron. We present this ritual performance as a case study examining how mythological narrative and state rituals can be adapted for local cult use.
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Huspeková, Tereza. "Everything in Its Right Place: A Study on the Field of Ritual in a Gauḍīẏa Vaiṣṇava Temple." Studia Religiologica 53, no. 2 (2020): 133–48. http://dx.doi.org/10.4467/20844077sr.20.010.12513.
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The focus of this article is on the spatial aspect of the daily temple rites of Gauḍīẏa Vaiṣṇavism. The study is a contribution to theoretical reflection on rituals and their role within religious systems. Studies on rituals as multi-media entities have tended to concentrate on “visible”aspects of ritual such as objects, actors or symbols, while ritual space has often been neglected. However, in this essay, I would like to show that ritual space may operate as an interactive “field of ritual,”which structures the conduct of practitioners and is subsequently structured by them. The text is modelled as an interpretative case-study grounded in field research performed in a Gauḍīẏa Vaiṣṇava temple in Kolkata. The goal of the article is to develop a theoretical approach appropriate for this particular set of data which, nevertheless, could serve as an inspiration for theorizing in analogical cases.
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Huspeková, Tereza. "Everything in Its Right Place: A Study on the Field of Ritual in a Gauḍīẏa Vaiṣṇava Temple." Studia Religiologica 53, no. 2 (2020): 133–48. http://dx.doi.org/10.4467/20844077sr.20.010.12513.
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The focus of this article is on the spatial aspect of the daily temple rites of Gauḍīẏa Vaiṣṇavism. The study is a contribution to theoretical reflection on rituals and their role within religious systems. Studies on rituals as multi-media entities have tended to concentrate on “visible”aspects of ritual such as objects, actors or symbols, while ritual space has often been neglected. However, in this essay, I would like to show that ritual space may operate as an interactive “field of ritual,”which structures the conduct of practitioners and is subsequently structured by them. The text is modelled as an interpretative case-study grounded in field research performed in a Gauḍīẏa Vaiṣṇava temple in Kolkata. The goal of the article is to develop a theoretical approach appropriate for this particular set of data which, nevertheless, could serve as an inspiration for theorizing in analogical cases.
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Moyer, Ian, and Jacco Dieleman. "Miniaturization and the Opening of The Mouth in a Greek Magical Text (Pgm Xii.270-350)." Journal of Ancient Near Eastern Religions 3, no. 1 (2003): 47–72. http://dx.doi.org/10.1163/1569212031960320.
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AbstractPGM XII.270-350, a text prescribing rituals for the creation and use of a magical ring, provides a particularly useful example through which to explore the phenomenon of miniaturized ritual in the magical papyri of late Graeco-Roman Egypt (as elucidated by Smith 1995). The ritual for creating and consecrating the ring's gemstone makes it clear that the stone is considered a miniature cult statue. The subsequent "Ouphor" invocation to be performed whenever the ring is used corresponds in name and function to the Egyptian wp. t-r or Opening the Mouth ritual as used in daily temple liturgy. The nature of these ritual miniatures reveals the sophisticated discursive and conceptual level at which the traditional forms of temple ritual were adapted and redeployed for use in other contexts by members of the Egyptian priestly class in late antiquity.
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Jongmyung Kim. "Historical Transformation of Buddhist Daily Ritual in Korea." BUL GYO HAK YEONGU-Journal of Buddhist Studies 18, no. ll (December 2007): 149–81. http://dx.doi.org/10.21482/jbs.18..200712.149.
Full textDissertations / Theses on the topic "Daily ritual"
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Sharkey, Gregory C. J. "Daily ritual in Newar Buddhist shrines." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240321.
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Dossa, Parin Aziz. "Ritual and daily life : transmission and interpretation of the Ismaili tradition in Vancouver." Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/25559.
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This dissertation explores, within a framework provided by tradition and change, how Ismailis in Vancouver, primarily a religious community, formerly localized and spatially concentrated in East Africa, have been affected by migration into a secular state where they are spatially dispersed. Ismaili tradition is explicated through history and a recourse to documentary materials including the Qur'an, gināns or compositions, firmāns or guidances of the Imām (spiritual leader), and the rituals of the community. The chief feature of tradition may be identified as an overarching cosmology dichotomized as zāhir and bātin, glossed respectively as material (multiplicity and activity) and spiritual (unity and repose) in strict complementarity, the parts of which are activated through a spatial and a temporal movement from and to exteriority (zāhir) and interiority (bāţin). Daily life, family, kin, community rituals and prayers at Jamā'āt Khāna (place of assembly), and the firmāns reflect the complementarities and mediate them. Change is examined in relation to the same features as well as culinary practices which, as do the rituals, further reveal the complementarities between material and spiritual and the ways in which they are mediated. The changing roles and interrelationships of elders, men and women, and youth emphasize changes taking place. The major finding of the study is that the tradition, which was a complex of strict complementarities, has now become compartmentalized, diluting the force of the complementary relationship. This appears as a function of increased participation in the "technical" time (confining social relationships) of external public life as opposed to the "core culture" time (promoting social relationships) of the internal home life of families, and in the attitudes of Ismailis who are accommodating to the larger society and are exclusive in their community life. In addition, women's entry in the public labour force, and a growing separation between youth and adults as well as elders, have significantly affected community rituals, attendance in Jamā'āt Khāna, and familial relationships. While it might be thought that new sets of dialectics are being engaged, this does not in fact appear to be the case. Contraries and contradictions, which might have been thought to imply a dialectic, remain as they were enforcing a further compartmentalization of life choices.Arts, Faculty of
Anthropology, Department of
Graduate
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tian, sanrong. "specific and generic domestic space : a design approach to enhance the ritual in daily activities." Thesis, Konstfack, Inredningsarkitektur & Möbeldesign, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:konstfack:diva-5815.
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Scale of time William Empson writes that the length of a human life and the conscious moment are the two main scales by which the human mind measures time. With one too large to sense and the other too difficult to identify, my project instead uses the length of individual daily activities as units - eating breakfast is a time unit, cooking a lunch is another time unit – to help make time perceptible, to be aware of the present, and to experience the ritual in daily life. Not every daily activity possesses its own specific time span and therefore I chose basic everyday activities that do (eating, cooking, sleeping, etc.) and defined them as specific activities. Activity modules Based on informal surveys and my own everyday routine at home, I have defined 7 specific activities. Each specific activity has been given a customized moveable activity module to provide a place for that activity. The negative space created between activity modules within the project's spatial framework I called generic space and is used for interstitial unintentional activities. Spatialframework Sarah Wigglesworth’s Straw Bale House and Go Hasegawa’s House in Sakuradairepresent two approaches to organizing space based on activities – combining and breaking down. My project takes a third approach by providing a spatial framework within which functional layouts can be rearranged.Each activity module can easily change location inside the spatial framework based on which activity is taking place.
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Fontoura, Marcos Aragão. "A Banda da Polícia Militar do Rio Grande do Norte: música e sociedade." Universidade Federal da Paraíba, 2011. http://tede.biblioteca.ufpb.br:8080/handle/tede/6577.
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Previous issue date: 2011-04-04Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This work aims to understand the band of the Military Police of Rio Grande do Norte with their socio and cultural characteristics as well as defining aspects of his musical practice and its relationship with the city of Natal. The ethnographic method was the basis o four investigations, to allow the contextualization of the activities of this group and view their relationship with the surrounding environment, especially the city of Natal. The results show that the formation of the Band presents significant peculiarities that are related directly to its military context and its social practice. The findings indicate that the band has interacted with the surrounding cultural environment throughout its 124 years of existence and even the repertoire performed been influenced, so that while one realizes that maintaining traditional features pertaining to the military, we found the national and international repertoire popular contemporary. Within the institutional implementation structure were observed ritualized actions in everyday musicians and found that there is interaction between music-making and military hierarchy.
Este trabalho tem como objetivo compreender a Banda de música da Polícia Militar do estado do Rio Grande do Norte através das suas características socioculturais, bem como os aspectos definidores de sua prática musical e sua relação com a cidade do Natal. O método etnográfico serviu como base de nossas investigações, de forma a permitir a contextualização das atividades deste grupo e visualização de sua relação com ambiente circundante, notadamente o da cidade do Natal. Os resultados revelam que a constituição da Banda apresenta particularidades significativas que estão relacionadas diretamente ao seu contexto militar e à sua prática social. As conclusões apontam que a Banda tem interagido com o meio cultural natalense ao longo dos seus 124 anos de existência e isso faz com que mesmo o repertório executado seja influenciado, de forma que ao mesmo tempo em que se percebe a manutenção de traços tradicionais atinentes ao meio militar, encontramos a execução do repertório popular nacional e internacional contemporâneo. Dentro da estrutura institucional, foram observadas as ações ritualizadas no cotidiano dos músicos e constatou-se que existe interação entre o fazer musical e a hierarquia militar.
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Amaral, Ivoneides Maria Batista do. "A performance cultural na Dança dos Mascarados." Universidade Federal de Mato Grosso, 2015. http://ri.ufmt.br/handle/1/77.
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O conceito de performance cultural, enquanto proposta dramatúrgica foi articulada através da junção dos estudos de Schechner e Turner, da concepção de que todo comportamento restaurado é uma performance, procurando revelar o caráter dinâmico, vivo e transformador próprio da comunidade (DAWSEY, 2013). A performance cultural ocorre em diferentes contextos sociais, em cada performance, criam-se novas configurações, novos espaços e espectadores. Neste trabalho, observamos a Dança dos Mascarados de Poconé composta por 28 homens que se vestem com máscaras e roupas coloridas para a realização do ritual coletivo, desempenhando uma conexão entre os dançantes e a comunidade. Pensando na Dança dos Mascarados como Performance cultural, é possível pensar na dança como uma ação extra cotidiana, uma arte da presença e uma ação coletiva. A dança interrompe as experiências rotineiras e se inscreve numa nova temporalidade.
The concept of the cultural performance, as dramaturgical proposal was articulated through Schechner and Turner’s studies, of conception that all restored behavior is a performance trying to reveal the dynamic character, living and community own transformer (DAWSEY, 2013). The cultural performance occurs in different social contexts, each performance, creates new configurations, new spaces and spectators. In this study, we observed the Dança dos Mascarados of Poconé, composed by 28 men who dress up with masks and colorful clothes, for the realization of collective ritual, playing a connection between the dancers and the community. Thinking in the Dança dos Mascarados as a cultural performance, it is possible to think in the dance as a daily extra action, an art of presence and a collective action. The dance interrupts the routine experiences and is part of a new temporality.
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Brown, Sandra Lois School of Design UNSW. "Significance, the vessel and the domestic." Awarded by:University of New South Wales. School of Design, 2004. http://handle.unsw.edu.au/1959.4/20761.
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Throughout history, people have made or acquired vessels from which to sip their favourite beverage. In the contemporary domestic setting, households frequently accumulate multiples of the same type of object in numbers that are considerably greater than is necessary and practical for use alone. Of these many objects there are often individual pieces that have special significance for the owner or user. Some are so valued that they may even be removed and set aside because of their perceived importance. The research was initiated by a previous study of tea drinking vessels coupled with a desire, as an object maker and collector, to find out why people have special items that they designate as personally important. The aim was to identify how significance could be recognised in specific objects and whether the notion that a group of features used to gauge such objects could be conveyed into studio based work. The research outcomes are evidenced in a text-based document (which articulates the theoretical and empirical elements of the enquiry) and a body of creative studio work developed in response to aspects of the investigation. The document encompasses two components of the study. The first references material from the fields of museum and cultural studies, pivotal in focusing the enquiry. This contributed to the compilation of a general and speculative inventory of qualities that might pertain to objects deemed ???significant???. During these early investigations it became evident that a more in depth and contemporary analysis of significant drinking vessels, their owners and/or users was required. A Survey Questionnaire regarding personal use and special drinking vessels preceded a series of Interviews with a selected group of Australia curators, artists, academics and collectors who discussed and analysed their association with a personally significant drinking vessel. Subsequently, the content of these interviews became central to the focus of the research and outcomes. The research isolates a number of attributes that are commonly identified in objects that, whatever their condition, are deemed ???significant???. These describe the maker, usage, ownership, association and historical context. The perceived value or worth of the object for its owner, is recognised as a consequence of significance and declares the object as distinctive. This outcome is clearly validated by the interviews. The studio work develops from the fusion of personal narrative that has been enhanced by findings of the research. In particular, it references the cherished object, most especially those pieces that have been retained despite the ravages of time and use. The resulting work was exhibited as Trace Elements ??? Marking Time: Significance, the Vessel and the Domestic at Kudos Gallery, Paddington in April 2004.
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Beveridge, Margaret Elizabeth. "A phenomenological inquiry into mothers' experiences of daily family rituals." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0019/MQ55613.pdf.
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Whitaker, Ashlee. "Dairy Culture: Industry, Nature and Liminality in the Eighteenth-Century English Ornamental Dairy." BYU ScholarsArchive, 2008. https://scholarsarchive.byu.edu/etd/1327.
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The vogue for installing dairies, often termed "fancy" or "polite" dairies, within the gardens of wealthy English estates arose during the latter half of the eighteenth century. These polite dairies were functional spaces in which aristocratic women engaged, to varying degrees, in bucolic tasks of skimming milk, churning and molding butter, and preparing creams. As dairy work became a mode of genteel activity, dairies were constructed and renovated in the stylish architectural modes of the day and expanded to serve as spaces of leisure and recreation. Dairies were often lavishly outfitted to create a delicate and clean atmosphere, a fancy yet functional space pleasing to elite tastes. Ornamental dairies were distinctive structures incorporated into the ideologically-laden landscape gardens of the elite. While pleasure dairies have received some scholarly insights, this study is the first to exclusively treat the fashion for pleasure dairies in terms of English culture and attitudes of the era. It explores the cultural iconology of the ornamental pleasure dairy in England and its appropriation into the landscape parks of the elite. Ornamental dairies held significant ideological associations that were heightened and nuanced by their placement within the larger symbolic space of the country estate and its garden park. Their ornate and decorative quality referenced their intentionality of being displayed and viewed. As objects within the English landscape, they were sites to be seen and from which to see"”not only the landscape beyond, but also ideologies about identity, class, gender and morality, key dialogues of eighteenth-century English culture. The dairy emerges as an intriguingly ambiguous space in which morality, innocence and sensuality can be celebrated simultaneously. This thesis explicates three different readings of the English dairy in the eighteenth-century cultural imagination. Dairies were structures whose contradictory fancy/functional nature referenced contemporary attitudes about the acceptable balance between industry and idleness among the gentility. The ornamental dairy was a space whose signification was employed by women to create an acceptable realm for productive yet pleasurable activity to counter stereotypes of idleness and decadence. As structures related to the dialogue of agricultural improvement and productivity when included on estates, these dairies held signification of industry and social beneficence for gentlemen as well. Placed within a class landscape, the virtue of the dairy space came to represent the identity of the aristocracy, as well as England itself. Its class allusions notwithstanding, the dairy remained a highly feminine space. Accepted attitudes about dairy labor created a gendered site whose activities and aesthetics referenced contemporary dialogues about the nature of women"”biologically, emotionally and physically. As such, these dairies and their decorative accoutrements were metaphors for the elite women who worked within. They were social constructions of femininity and the expectations and ideologies regarding women's "natural" roles and reproductive responsibilities as mothers in society. Within a male-produced and governed landscape garden, dairies were venues in which cultural notions of propriety were enforced during a time when the roles of women were demanding reconsideration. However, even the gendered nature of the dairy had its dual significations. The ornamental dairy was a liminal space, a ritual realm that asserted female power and sexuality, as well as ideas of sanctity and chastity. The native femininity and its legacy as an intuitively feminine task also created an exclusive female space that resisted the male gaze, thus creating a dangerous space, an ambiguous space that operated outside the social norms of the time. This mystique of the dairy and its cultish practices was amplified when dairies were placed as independent structures in romantic and idyllic landscape parks. This liminal dairy realm was part of a landscape garden that was equally conflated as a site of liminality and ritual. The idealization and ornamentation of dairies within the garden space enhanced their imaginative distinction and allowed them to become spaces that were both sacred and sexual, pious and pagan. The dairy became an acceptable realm in which to enact varied notions of femininity and sexuality.
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Juschka, Darlene M. "Feminist encounters with symbol, myth, and ritual, Mary Daly, Elisabeth Schüssler Fiorenza, and Rosemary Radford Ruether." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0014/NQ41445.pdf.
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Amram, Bella. "La prière : structure, aspects et enjeux dans une perspective hassidique." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAC017.
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Le Chemoné Esré, ou prière des dix-huit bénédictions, est la principale prière juive, aussi nommée Téfila, ou prière par excellence. L’objet de cette thèse est de mettre en évidence sa structure, c'est-à-dire la logique de son organisation, en rappelant les données de sa genèse et de sa fixation durable. Partant d’une étude des sources (du Pentateuque, des prophètes, de la Michna et du Talmud, puis des livres de prières), l’auteur retrace les étapes de sa mise en forme, ce qui permet de suivre l’évolution du judaïsme lui-même. Ses aspects sont méthodiquement envisagés : son caractère de mitsva, de devoir religieux, le sens de chaque bénédiction et sa fonction dans la liturgie depuis la destruction du Temple de Jérusalem, sa place dans le vécu des orants, la manière dont la prière doit être dite et avec quelle kavana, ou intention, dans quel cadre, en respectant quelle gestuelle, en mobilisant quelles ressources intérieures de la part des orants. Ses enjeux théosophiques et moraux, le système de représentations auquel elle se rattache, dans la perspective de la mystique kabbalistique du AriZal et du Hassidisme du XIXème siècle (rapport avec les séfirot, ou niveaux d’émanation de la Substance, et inversement les klippoth, obstacles à la kedoucha, ou sainteté, font l’objet d’une étude qui porte d’une part sur la présentation des doctrines et d’autre part sur les buts qui sont assignés au Chemoné Esré en fonction des possibilités qu’elle est censée offrir, à ceux qui la prononcent et à ceux pour lesquels elle est diteThe Shemone Esre or the Eighteen Blessings Prayer, sometimes simply known as Tefila, is the quintessential Jewish prayer. The purpose of this dissertation is to delineate the structure of the Shemone Esre through an exploration of its evolving structure from its genesis to its lasting fixation. Beginning with a study of the ground texts (Pentateuch, Prophets, Michna and Talmud, up to the modern prayer book), the author examines the successive stages of its formatting. Through this exploration emerges a view of the broader evolution of Judaism, the main characters of which are formally analysed: the mitsva (religious prescription), the meaning of each blessing and its liturgical function after the destruction of the Temple of Jerusalem, how people consider this prayer, how they say it, with what kavana (intention), in what place, with what gesture and attitude. Going further, the moral and theosophical aspects of Jewish prayer, as well as the allegorical system to which it belongs are also envisaged, from the perspectives of Lurianic and Hassidic mysticism. More specifically, the sefirot (emanating spheres of the Being) and their opposites, the klippoth (viewed as obstacles to kedousha or sanctity), are studied from the dual perspective of the doctrinal content, and of the purposes devolved to the Shemone Esre
Books on the topic "Daily ritual"
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Sezgin, Orhan. Wudu and salah: Ablution and daily prayers. New Jersey: Tughra Books, 2013.
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Ritual, images, and daily life: The medieval perspective. Wien, Zürich: Lit Verlag GmbH & Co., 2012.
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Loori, John Daido. Bringing the sacred to life: The daily practice of Zen ritual. Boston: Shambhala Publications, 2008.
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Kerr, Rose. Chinese art and design: Art objects in ritual and daily life. Edited by Wilson Verity 1947-, Clunas Craig, and Thomas Ian 1951 ill. Woodstock, N.Y: Overook Press, 1991.
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I am learning the ablution and daily prayers. Clifton, NJ: Tughra Books, 2013.
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Sidney, Thompson John Eric. Mexico before Cortez: An account of the daily life, religion, and ritual of the Aztecs and kindred peoples. United States: Landor Press, 2008.
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1944-, Trumbauer Jean Morris, ed. Transforming rituals: Daily practices for changing lives. [Washington, D.C.]: Alban Institute, 1999.
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Fabrizio, Maria. Cultivating creativity: Daily rituals for visual inspiration. Cincinnati, Ohio: How Books, 2014.
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C, Belnos S. Sundhya, the daily prayers of the Brahmins. New Delhi: Rupa & Co., 2002.
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Bhāskara, Miśra. Dainandina Śrimandira nīti =: Daily rituals of Sri Jagannath Temple. Kaṭaka: Esbi Pablikeśansa, 2001.
Find full textBook chapters on the topic "Daily ritual"
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"Daily Rituals in Festival Frameworks." In Ancient Egyptian Temple Ritual, 116–38. Routledge, 2014. http://dx.doi.org/10.4324/9780203493243-16.
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"Festivals in the Framework of the Daily Ritual." In Ancient Egyptian Temple Ritual, 73–92. Routledge, 2014. http://dx.doi.org/10.4324/9780203493243-13.
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Cerasi, Maurice. "Chapter 9: Ritual and Power in Daily Urban Life (MC)." In The Istanbul Divanyolu, 147–51. Ergon Verlag, 2004. http://dx.doi.org/10.5771/9783956506956-147.
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Gribetz, Sarit Kattan. "Men’s and Women’s Time." In Time and Difference in Rabbinic Judaism, 135–87. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691192857.003.0004.
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This chapter discusses the construction of a gendered temporality by examining a set of daily rituals mandated in rabbinic sources, some of which applied to men and others that were only required of women. It begins with the first ritual discussed in rabbinic sources, the recitation of the Shema prayer. Timing became an essential component of the Shema's recitation, and thus the tractate includes numerous debates about ritual time. One's time, it is suggested, ought to be marked first and foremost by this regularized declaration of devotion to God each morning and evening. Another feature of the rabbinic Shema is that only men became obligated in its recitation. While women are excluded from positive time-bound commandments, an entire set of rituals related to the laws of menstrual purity applies only to women and constructs a woman's time in ways that were markedly different from the time of men. The chapter then traces the development of the laws of bodily purity from biblical texts to rabbinic texts, which focus far greater attention on laws related to the menstruant woman.
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Day, Eileen. "Email - Message Transmission and Social Ritual." In The Interaction Society, 26–56. IGI Global, 2005. http://dx.doi.org/10.4018/978-1-59140-530-6.ch002.
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In considering the implications of what it means to be moving towards an Interaction Society, my research into intraorganisational email illuminates some of the inherent social complexity and the subtle nuances of its use within organisational life. A range of significant insights emerged through a deep hermeneutic understanding of the ways that people within the study were constructing email as an everyday part of their workplace. As a consequence, I have constructed a new concept, message web to encapsulate the social interaction and human sense-making activities around email in association with its technical capabilities as daily life is being played out within organisational cultures today. In this chapter, I tell an ethnographic story concerning just one strand of the case study organisation’s message web: the copying function of email. And being an ethnographic story, I’ve also embedded reflective glimpses of my research processes.
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Rüpke, Jörg. "Testing the Limits of Ritual Choices." In On Roman Religion. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501704703.003.0005.
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This chapter explores Propertian oeuvre's imagination of individual magic practices. Propertius presupposes a set of techniques, characterized by their high degree of ritualization, by the use of instruments or ingredients that do not appear in common or daily praxis. These are termed “magic” and they are clearly distinguished from the realm of the gods and such practices as are termed “sacred.” For Propertius, magic is neither antisocial nor the “religion of the others.” The aims of magical practices might be reached by other techniques of sacralization, but magic is as legitimately open to him as it is to others. However, the ingestion of potions is the most plausible explanation for magic's effects, and this is uncomfortably close to the crime of poisoning. Therefore, one must be wary of admitting responsibility for such magic, or of naming one's contractors. Believing, practicing, remaining silent—these are exactly the conditions that are valid for all imperial practitioners and specialists of magic.
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Westermann, Edward B. "Rituals of Humiliation." In Drunk on Genocide, 46–64. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501754197.003.0003.
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This chapter evaluates the significance of ritual and symbolism to the construction and manifestation of power under National Socialism. It underlines the importance of practices such as the mammoth party rallies at Nuremberg, the universal displays of the swastika on flags, pins, and armbands and the ubiquitous use of “Heil Hitler” as the standard greeting of the Third Reich under the Nazi regime. The chapter also contends that the creation of Nazi power was accomplished in no small measure by the use of ritual, and, in fact, ritual in the Third Reich served as an expression of “social power” that extended into virtually all aspects of German society. These celebratory events of Nazi power involved daily acts of verbal or physical humiliation of Jews, communists, and socialists, as well as organized and exemplary episodes of abusive behavior. Ultimately, the chapter studies the symbiotic relationship between violence, competition, and male comradeship and how it became manifest in the actions, rituals, and celebratory practices of Nazi paramilitary organizations through acts of humiliation by SS and policemen on the streets, in the concentration camps, and in the killing fields.
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Sanyal, Usha. "Pedagogy and Daily Life at Jami‘a Nur al-Shari‘at." In Scholars of Faith, 130–67. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190120801.003.0004.
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In Chapter 3 I enter the classroom with the teachers and students. This chapter presents an ‘ethnography’ of two different classes, one a Qur’an class and the other a class of Qur’anic exegesis for advanced students. We also hear discussions about the importance of taharat or ritual purity. We see how students and teachers interact, and how adab guides their relationship. The chapter shows how teachers skillfully present the material in a way that students find meaningful. It also discusses the role of memorization and peer learning in madrasa education. An appendix of the madrasa syllabus at the end of the chapter allows me to highlight the commonalities between ‘traditionalist’ Barelwis and Deobandis/Tablighis.
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Majer, Zsuzsa. "Three Ritual Prayers by Öndör Gegeen Zanabazar." In Sources of Mongolian Buddhism, 329–58. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190900694.003.0016.
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This chapter covers three main works of Öndör Gegeen Zanabazar (1635–1723), who was the first head of Mongolian Buddhism. All three prayers translated in this chapter were composed in the Tibetan language. The first of them remains the most important prayer in the daily practice of Mongolian Buddhists, thus being the main prayer of Mongolian Buddhism in general, in which the texts of different Tibetan Buddhist traditions and lineages are otherwise used. The second translated prayer is a food offering text, often used in tantric rituals, and the third prayer is connected to a mantra recitation and the sādhana (“method of realization”) of Bodhisattva Avalokiteśvara. It contains a profound tantric doctrinal meaning and is closely related to the soyombo writing system created by Öndör Gegeen Zanabazar himself.
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Perry, Imani. "School Bell Song." In May We Forever Stand, 72–109. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469638607.003.0003.
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This chapter provides a detailed discussion of the curriculum, ritual, teachers organizations and culture of African American schools in the segregated South with a particular focus on how the song Lift Every Voice and Sing was integrated into daily practices in the lives of children.
Conference papers on the topic "Daily ritual"
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Ihsan, Helli, Ms Herlina, and Sitti Chotidjah. "The Validation of Skala Ritual Religious Harian Muslim (Daily Moslem Religious Rituals Scale)." In 1st International Conference on Social and Political Development (ICOSOP 2016). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icosop-16.2017.10.
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Untari, Rita. "Effectiveness of Low Impact Aerobic Exercise Activity on Anxiety Levels in Schizophrenia Patients at Dr.RM Soedjarwadi Hospital, Klaten." In The 7th International Conference on Public Health 2020. Masters Program in Public Health, Universitas Sebelas Maret, 2020. http://dx.doi.org/10.26911/the7thicph.05.15.
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ABSTRACT Background: The positive and negative symptoms of schizophrenia can cause anxiety symptoms. This anxiety makes people with schizophrenia tend to remain silent, avoid other, and ignore daily activities. Performing daily activities requires good motor and coordination skill. Structured performance exercise (gymnastics) can affect anxiety symptoms. This study aimed to determine low impact aerobic exercise activity on anxiety levels in schizophrenia patients at dr.rm soedjarwadi hospital, Klaten, Central Java. Subjects and Method: This was a pre-experimental one-group pretest-posttest design was conducted at Psychosocial Rehabilitation Unit of Dr.RM. Soedjarwadi Psychiatric Hospital, Klaten, Central java from January to February 2019. A sample of 21 people with an age range of 19-50-year schizophrenia patients who received a psychosocial rehabilitation selected by purposive sampling. The dependent variable was the level of anxiety. The independent variable was a low impact aerobic exercise. The data were collected by Hamilton Rating Scale for Anxiety (HARS). The data were analyzed by t-test. Results: The level of anxiety before the intervention (Mean = 27.52) was higher than after the intervention (Mean = 20.43), and it was statistically significant (p< 0.001). Conclusion: Low impact aerobic exercise activities lower the anxiety level of schizophrenia patients at RSJD dr. RM Soedjarwadi, Central Java Province. Schizophrenic patients are encouraged to participate in low impact aerobic exercise held in psychosocial rehabilitation installation. Keywords: Schizophrenia, Low Impact Aerobic Gymnastics, Anxiety Level Correspondence: Rita Untari. School of Health Polytechnics, Surakarta. Jl. Letjen Soetoyo Mojosongo, Surakarta. Email: ritauntari@gmail.com. Mobile: 08164278544 DOI: https://doi.org/10.26911/the7thicph.05.15
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Căpraru, Mădălina. "TRADITIONAL CULTURAL CAPITAL ELEMENTS IN ADVERTISING – CASE STUDY: NAPOLACT AND COVALACT." In NORDSCI International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/nordsci2020/b2/v3/08.
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The advertising of Romanian brands has known a sterling `invasion` of traditional themed messages. One of the most prominent adverts belongs to the `Undelemn de la Bunica` brand, which took off in the 1998. The creators of this brand were the ones that set a trend of using traditional themed messages in the field of advertising. The communist era has forced a fake, populist traditional image to justify its political discourse. In a society fed up with such traditional populist messages, a new brand that uses the idyllic `Bunica (Grandma)` appears. `Undelemn de la Bunica` brings forth the childhood existence of the grandmother that makes food better than `mama makes it`, using only natural and trustworthy ingredients Even though the basic message was not clearly traditional, the `bunica` was closely linked to the world of the typical Romanian grandmother, with ties to traditions, rituals and, most importantly, to the rural world. `Bunica` has started a race of `authenticity` in publicity, race in which other brands like `Boromir`, `Pate Ardealul`, `Napolact`, `Covalact` and so on, entered. From the years of 2000, the national brands’ marketing messages have begun to introduce new and more complex traditional symbols in their communication strategies. Good examples of such elements are the usage of the collocations `tradițional (traditional)`, `ca la țară (from the rural village)’, of images or symbols from the local folklore ornamentics, of brand characters which `conjure` tradition. The main purpose of this paper is to identify the relations between traditional cultural capital elements, the brand’s communication efforts and the receiving public. For the research conducted in this article, two local dairy brands, with tradition in Romania, have been chosen. The data analyzed is collected from secondary sources.
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Mangwegape, Bridget. "TEACHING SETSWANA PROVERBS AT THE INSTITUTION OF HIGHER LEARNING IN SOUTH AFRICA." In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end118.
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The paper sought to investigate how first year University student’s-teachers understand and instil appreciation of the beauty of Setswana language. Since the proverbs are carriers of cultural values, practices, rituals, and traditional poetry, they are rich in meaning, they can be used to teach moral values for the sake of teaching character building among the students and teaching Setswana at the same time. Proverbs contain values of wisdom, discipline, fairness, preparedness, destiny, happiness, and efforts. Proverbs are short sayings that contain some wisdom or observation about life and or role-play and to use a few of the proverbs to reinforce the meaning, using proverbs as a pedagogical strategy, the researcher has observed that student teachers find it difficult to learn and teach learners at school. Students-teacher’s think and feel about how they conceptualize proverbs, how they define their knowledge and use of Setswana proverbs. The lecturer observed how the nature of proverbs are linked to the culture embedded in the language. In Setswana language there is a proverb that says, “Ngwana sejo o a tlhakanelwa” (A child is a food around which we all gather) which implies that the upbringing of a child is a communal responsibility and not an individual responsibility. Put in simple terms, a child is a child to all parents or adults, since a child’s success is not a family’s success but the success of the community. In doing so, the paper will explore on how student-teachers could make use of proverbs to keep the class interested in learning Setswana proverbs. As a means of gathering qualitative data, a questionnaire was designed and administered to student-teachers and semi-structured interviews were conducted with student teachers. The findings revealed that despite those students-teachers’ positive attitudes towards proverb instruction, they did not view their knowledge of Setswana proverbs as well as the teaching of proverbs. The paper displays that proverbs constitute an important repository of valid materials that can provide student-teachers with new instructional ideas and strategies in teaching Setswana proverbs and to teach different content, which includes Ubuntu and vocabulary and good behaviour. Proverbs must be taught and used by teachers and learners in their daily communication in class and outside the classroom in order to improve their language proficiency.
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Untari, Rita. "The Effect of Brain Gym on Depression Levels in Elderly, Nogosari District, Boyolali, Central Java." In The 7th International Conference on Public Health 2020. Masters Program in Public Health, Universitas Sebelas Maret, 2020. http://dx.doi.org/10.26911/the7thicph.05.19.
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ABSTRACT Background: Elderly interpreted as a period of decline in physical and psychological functioning. This will have a negative effect on stressful situation and result in depression. This depressive state has an impact on the implementation of daily activities. One cognitive therapy method that can be applied to treat depressive disorders is to do a brain gym. Brain gym strives to activate the left and right brain optimally with simple movements and accompanied by music. This study aimed to determine the effect of the brain gym on depression levels in the elderly. Subjects and Method: This was an experimental one group pre-test and post-test design conducted at Tegalgiri Village, Nogosari, Boyolali, Central Java, from October to November, 2017. A total sample of 27 elderlies was selected by quota sampling. The dependent variable was depression. The independent variables (intervention) were brain gym with eight times and each session lasting 10-15 minutes. The data were collected by Geriatric Depression Scale (GDS) version 15. The depression score uses a numerical scale. The data were analyzed by pairwise comparison test. Result: Depression before intervention (Mean= 7.96) after the intervention (Mean= 6.45). The results of the comparison test obtained (r= 0.89; 95% CI= 1.23 to 1.74; t= 11,98, p< 0.001, df= 26). Conclusion: There are different levels of depression before and after the intervention. Brain gym has an influence on the level of depression in the elderly in Tegalgiri Village, Nogosari Boyolali. Encourage local health cadres to further activate integrated healthcare center for the elderly, one of the activities is gymnastics, including a brain gym. Keywords: Elderly, Brain Gym, Depression Correspondence: Rita Untari. School of Health Polytechnic, Surakarta, Jl. Letjen Soetoyo Mojosongo, Surakarta. Email: ritauntari@gmail.com. Mobile: 08164278544 DOI: https://doi.org/10.26911/the7thicph.05.19
Reports on the topic "Daily ritual"
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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