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Books on the topic 'Daily ritual'

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Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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1

Sezgin, Orhan. Wudu and salah: Ablution and daily prayers. New Jersey: Tughra Books, 2013.

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2

Ritual, images, and daily life: The medieval perspective. Wien, Zürich: Lit Verlag GmbH & Co., 2012.

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3

Loori, John Daido. Bringing the sacred to life: The daily practice of Zen ritual. Boston: Shambhala Publications, 2008.

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4

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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5

I am learning the ablution and daily prayers. Clifton, NJ: Tughra Books, 2013.

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6

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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7

1944-, Trumbauer Jean Morris, ed. Transforming rituals: Daily practices for changing lives. [Washington, D.C.]: Alban Institute, 1999.

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8

Fabrizio, Maria. Cultivating creativity: Daily rituals for visual inspiration. Cincinnati, Ohio: How Books, 2014.

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9

C, Belnos S. Sundhya, the daily prayers of the Brahmins. New Delhi: Rupa & Co., 2002.

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10

Bhāskara, Miśra. Dainandina Śrimandira nīti =: Daily rituals of Sri Jagannath Temple. Kaṭaka: Esbi Pablikeśansa, 2001.

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11

Aveda rituals: A daily guide to natural health and beauty. New York: Henry Holt, 1999.

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12

Aveda rituals: A daily guide to natural health and beauty. London: Ebury, 1999.

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13

James, Socías, ed. Daily Roman missal: Sunday and weekday masses for proper of seasons, proper of saints common masses, ritual masses, masses for various needs and occasions, votive masses, masses for the dead : complete with readings in one volume including devotions and prayers. 6th ed. Chicago, Ill: Midwest Theological Forum, 2004.

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14

Eiseman, Fred B. Offerings: And their role in the daily lives & thoughts of the people of Jimbaran, Bali = Babantenan. [Jimbaran]: Fred B. Eiseman, Jr., 2005.

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15

Dpal gsaṅ chen Rñiṅ-maʼi chos spyod zab bcud rin po cheʼi gter mdzod =: A collection of daily practices of Nyingmapa school. Sarnath, Varanasi: Pema Samye Chokor Ling, 2000.

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16

Sharkey, Gregory. Buddhist Daily Ritual. Orchid Press, 2006.

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17

Hunter, Allan G. Spiritual Hunger: Integrating Myth and Ritual into Daily Life. Findhorn Press, 2012.

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18

Cheung, Theresa. Ritual Yearbook: 365 Simple Daily Practices to Boost Happiness and Fulfilment. Watkins Media Limited, 2019.

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19

Bringing the Sacred to Life: The Daily Practice of Zen Ritual (Dharma Communications). Shambhala, 2008.

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20

Llewelyn, Robert, and Julian. Daily Readings With Julian of Norwich. Templegate Publishers, 1986.

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21

Little Book of Witchcraft: Explore the Ancient Practice of Natural Magic and Daily Ritual. Octopus Publishing Group, 2019.

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22

Balslev, Lynda. The Little Book of Fika: The Uplifting Daily Ritual of the Swedish Coffee Break. Andrews McMeel Publishing, 2018.

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23

Nilsen, Per, Nilsen Family, and Kai Nilsen. For Everything A Season: 75 Blessings for Daily Life. Zion Publishing (IA), 1999.

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24

For everything a season: 75 blessings for daily life. Des Moines, Iowa: Zion Pub., 1999.

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25

Nagarajan, Vijaya. Feeding a Thousand Souls. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780195170825.001.0001.

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Drawing on extensive fieldwork, this book investigates aesthetic, symbolic, metaphorical, literary, mathematical, and philosophical meanings of the kōlam, the popular Tamil women’s daily ephemeral practice, a ritual art tradition performed with rice flour on the thresholds of houses in southern India. They range from concepts such as auspiciousness, inauspiciousness, ritual purity, and ritual pollution. Several divinities, too, play a significant role: Lakshmi, the goddess of wealth, good luck, well-being, and a quickening energy; Mūdevi, the goddess of poverty, bad luck, illness, and laziness; Bhūdevi, the goddess of the soils, the earth, and the fields; and the god Ganesh, the remover of obstacles. Braiding art history, aesthetics, and design, this book analyzes the presence of the kōlam in medieval Tamil literature, focusing on the saint-poet Āṇṭāḷ. The author shows that the kōlam embodies mathematical principles such as symmetry, fractals, array grammars, picture languages, and infinity. Three types of kōlam competitions are described. The kinship between Bhūdevi and the kōlam is discussed as the author delves into the topics of “embedded ecologies” and “intermittent sacrality.” The author explores the history of the phrase “feeding a thousand souls,” tracing it back to ancient Sanskrit literature, where it was connected to Indian notions of hospitality, karma, and strangers. Its relationship to the theory of karma is represented by its connection to the five ancient sacrifices. This ritual is distinguished as one of the many “rituals of generosity” in Tamil Nadu.
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26

Daily Rituals: How artists work. New York: Alfred A. Knopf, 2013.

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27

Currey, Mason. Daily Rituals - Women at Work. Pan Macmillan, 2019.

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28

Nagarajan, Vijaya. Marrying Trees and Global Warming. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780195170825.003.0010.

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This chapter expands the earlier discussion of embedded ecologies and argues that the daily ritual act of the kōlam is a symbol of generosity and hospitality and an act of reciprocity between the natural and cultural worlds. The auspiciousness of the kōlam is analyzed in relation to the auspiciousness of certain plants and trees, especially coconuts, bananas, mangoes, and figs. The ritual act of tree marriage is explained. Tree marriage is a reminder of our kinship to the natural world and id intended to create “positive intentionalities” in order to assuage suffering. The author explores the similar themes involved in tree marriages, global warming, and ritual hospitality and illuminates the ways in which they echo each other in Tamil culture.
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29

Pryce, Paula. Choir. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190680589.003.0005.

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Expanding on the notion of “keeping intention,” introduced in Chapter 2, Chapter 5 shows how contemplative Christians refine their capacity to “keep attention” and cultivate “contemplative senses” through formal group rituals, body awareness techniques, and the construction of aesthetic environments. It notes the contemplative Christian concept of the Body of Christ in which individual bodies and the collective body are perceived as interconnected entities with expandable and contractible boundaries. The chapter describes the monastic Daily Office and how non-monastic contemplatives adapt monastic rites to their lives outside monasteries. Introducing the important relationship between agency and habitus in contemplative practice, the chapter also develops a model that explicates the process of changing perception, called “contemplative transformation,” as an ever-moving ritualization between “posture” (intentional cataphatic ritual action and positive knowledge) and “flow” (apophatic, ambiguous “inner gestures” and “unknowing”).
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30

Ó Briain, Lonán. From Animism to Christianity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190626969.003.0006.

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Chapter 5 examines the sonic demarcation of religious boundaries within Hmong communities of Sa Pa to illustrate how minorities are being separated by competing transnational communities of ritual practice. A descriptive account of one shaman’s approach to conducting rituals demonstrates how music, chant, and dance form a central part of community maintenance in a localized setting. Over the past three decades the rapid conversion of the Hmong to various forms of Christianity has dramatically impacted these spiritual and associated musical practices. Vietnamese Hmong are encouraged to dispense with their animist traditions entirely in favor of adopting new religious songs composed by European missionaries and musicians in the diaspora. Many families are fractured by these contrasting animist and Christian practices. This chapter argues that Hmong identity is regularly superseded by other social and musical formulations in daily life, yet ethnicity maintains a persistent sociostructural presence in the background.
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31

M, Fagan Brian, ed. Life on the dunes: Fishing, ritual, and daily life at two late period sites on Vizcaino Point : archaeological testing at CA-SNI-39 and CA-SNI-162, San Nicolas Island, California. Tucson, Ariz: Statistical Research, Inc., 2006.

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32

Nagarajan, Vijaya. Feeding a Thousand Souls. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780195170825.003.0011.

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The Hindu notion of “feeding a thousand souls” each day as a ritual duty is central to the creation of the kōlam. This chapter traces this idea of “feeding a thousand souls” to ancient Sanskrit literature, Manu’s Code of Law, and the Mahabharata. There are five sacrifices or offerings that a householder should perform daily to alleviate the karmic debt of daily living: feed the animals, give food away until there is none left, feed the ancestors, feed the gods and goddesses, and offer hospitality to unexpected guests. In recent times, the material used to make the kōlam has changed from edible rice flour to inedible stone flour and acrylic stick-ons. This chapter explores the consequences of this change.
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33

(Editor), Brian Fagan, Donn R. Grenda (Editor), David Maxwell (Editor), Angela H. Keller (Editor), and Richard Ciolek-Torrello (Editor), eds. Life on the Dunes: Fishing, Ritual, and Daily Life at Two Late Period Sites on Vizcaino Point: Archaeological Testing at CA-SNI-39 and CA-SNI-162, San Nicolas Island, Ca (Sri Technical). Statistical Research Inc., 2007.

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34

Everyday Calming Rituals: Simple Daily Practices to Reduce Stress. Trigger, 2020.

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35

Alasmar, Fadia. How to Choose Your Happiness Daily: Self-Guide of Daily Habits, Rituals, and Adjusting Your Daily View of Life. Independently Published, 2020.

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36

Jolie, Edward A., and Laurie D. Webster. Perishable Technologies. Edited by Barbara Mills and Severin Fowles. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199978427.013.34.

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The American Southwest is renowned for its excellent preservation of perishable organic artifacts in dry alcoves and cliff dwellings. This chapter discusses past research on and current trends in the study of perishable artifacts such as textiles, baskets, mats, footwear, and worked wood and hides from Southwest archaeological sites. Following a review of prior research, the chapter details the salient research objectives and outcomes of studies investigating the importance of perishable technologies. Prominent research themes include perishables in daily life, the potential for perishable artifact technological and stylistic variability to inform on social interaction, boundaries, and identities, and the role of perishables in ritual practice.
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37

The Wiccan prayer book: Daily meditations, inspirations, rituals, and incantations. Secaucus, NJ: Carol Pub. Group, 1999.

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38

Ventimiglia, Mark. The Wiccan Prayer Book: Daily Meditations, Inspirations, Rituals, and Incantations. Citadel, 2000.

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39

Ventimiglia, Mark. The Wiccan Prayer Book: Daily Meditations, Inspirations, Rituals, and Incantations. Citadel, 2006.

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40

The Daily Telegraph Book of Hymns. Continuum International Publishing Group, 2005.

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41

Bradley, Ian. The Daily Telegraph Book of Hymns. Continuum International Publishing Group, 2006.

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42

Pryce, Paula. Cell. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190680589.003.0008.

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This chapter narrates one woman’s story of illness and a “conscious death” as an exemplification of committed, mature contemplative practice. A long-time inter-religious contemplative practitioner and clinical psychotherapist who appears repeatedly in earlier chapters, the woman’s approach to death demonstrates how increasing solitude does not necessarily cause isolation but can catalyze the intersubjectivity of a “porous self.” The chapter acts as a narrative summary of the book’s major themes by showing how one woman fully integrated contemplative religious observance into daily life and community, including through face-to-face interactions and social media. The book then concludes with insights about how a combination of intentional living, formal ritual, intellectual study, and the intentional cultivation of ambiguity can nurture contemplative Christian experiential knowledge of the “communal body.”
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43

Johnson, Andrew. Prison Pentecostalism. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190238988.003.0006.

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Daily, collective practice is at the heart of Prison Pentecostalism. Because of the skepticism swirling around religious conversion and practice inside of prison and the importance of proving faith commitments as genuine, the way a Pentecostal lives inside of prison is very important. Pentecostal inmates participate in rituals inside of the cellblocks that are visible to their fellow inmates, which serve to signal their membership in the group and help to prove the authenticity of their conversions and Pentecostal identity. The rituals and daily practice of Prison Pentecostalism provided inmates with a way to be different people even though they were still incarcerated.
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44

Whole Beauty: Daily Rituals and Natural Recipes for Lifelong Beauty and Wellness. Artisan, 2018.

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45

Pryce, Paula. Sacristy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190680589.003.0006.

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A contribution to the field of lived religion, Chapter 6 critiques the idea of ritual as a reified category separate from ordinary life. Contemplative Christians sought to lead lives of “ceaseless prayer” by learning to “keep attention” in their everyday activities with contemplative awareness techniques, including keeping a monastic daily rhythm and practicing “conscious work.” The chapter illustrates their efforts with an ethnographic example describing how Wisdom School participants treated a flu epidemic as an opportunity to engage contemplative ways of being. It also includes reports of individual practitioners’ “intentional living” in the privacy of their homes. Summarizing the significance of the ritualization of everyday life in this community, one woman’s charismatic description of the contemplative aspects of kitchen work leads to a theoretical analysis of how ordinary tasks can prompt “transformation” through practitioners’ combination of attention, intention, unknowing, and ritualized action.
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46

Yan, Jo Chun. Intuition Journal: Nourishing Daily Rituals to Cultivate Clarity, Inner Wisdom and Inspired Action. Watkins Media Limited, 2019.

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47

Currey, Mason. Daily Rituals: How Great Minds Make Time, Find Inspiration, and Get to Work. Pan Macmillan, 2014.

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48

Currey, Mason. Daily Rituals: How Great Minds Make Time, Find Inspiration, and Get to Work. Pan Macmillan, 2020.

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49

Maier, Harry O. The Self and Others. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190264390.003.0006.

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The chapter contrasts ancient and modern views of the self through attention to physiological theories, lists of virtues and vices, and emphasis on social relations. It describes the medical theories of Hippocrates and Galen and their theories of the four humors to account for health and sickness. It treats ancient physiological theories of male and female gender, including their formation and their place in hierarchical models of the physical world and the self. It considers the emphasis on self-mastery and virtue in the creation of the self. It describes differing understandings of the self as found in Platonism, Aristotelianism, Stoicism, and Epicureanism. It discusses various Jewish models of the self as found in Philo, intertestamental literature, and Qumran, as well as the concept of evil inclination (yēșer) in intertestamental writings, the New Testament, and early Christian writings. It describes Paul’s unsystematic presentation of the self, its creation, and its preservation through ritual and daily practices.
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50

Wuthnow, Robert. What Happens When We Practice Religion? Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691198590.001.0001.

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Religion is commonly viewed as something that people practice, whether in the presence of others or alone. But what do we mean exactly by “practice”? What approaches help to answer this question? This book delves into the central concepts, arguments, and tools used to understand religion today. Throughout the past few decades, the study of religion has shifted away from essentialist arguments that grandly purport to explain what religion is and why it exists. Instead, using methods from anthropology, psychology, religious studies, and sociology, scholars now focus on what people do and say: their daily religious habits, routines, improvisations, and adaptations. The book shows how four intersecting areas of inquiry—situations, intentions, feelings, and bodies—shed important light on religious practice, and it explores such topics as the role of religious experiences in sacred spaces, gendered social relationships, educational settings, the arts, meditation, and ritual. The book provides insights into the diverse ways that religion manifests in ordinary life.
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