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.
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석영미 and Byungjun Yi. "A Study on Daily Learning in Dining Table Ritual." Korean Journal of Culture and Arts Education Studies 9, no. 2 (April 2014): 123–42. http://dx.doi.org/10.15815/kjcaes.2014.9.2.123.
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Hobson, Nicholas M., Devin Bonk, and Michael Inzlicht. "Rituals decrease the neural response to performance failure." PeerJ 5 (May 30, 2017): e3363. http://dx.doi.org/10.7717/peerj.3363.
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Rituals are found in all types of performance domains, from high-stakes athletics and military to the daily morning preparations of the working family. Yet despite their ubiquity and widespread importance for humans, we know very little of ritual’s causal basis and how (if at all) they facilitate goal-directed performance. Here, in a fully pre-registered pre/post experimental design, we examine a candidate proximal mechanism, the error-related negativity (ERN), in testing the prediction that ritual modulates neural performance-monitoring. Participants completed an arbitrary ritual—novel actions repeated at home over one week—followed by an executive function task in the lab during electroencephalographic (EEG) recording. Results revealed that relative to pre rounds, participants showed a reduced ERN in the post rounds, after completing the ritual in the lab. Despite a muted ERN, there was no evidence that the reduction in neural monitoring led to performance deficit (nor a performance improvement). Generally, the findings are consistent with the longstanding view that ritual buffers against uncertainty and anxiety. Our results indicate that ritual guides goal-directed performance by regulating the brain’s response to personal failure.
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De Araujo, L. A., L. M. Ito, I. M. Marks, and A. Deale. "Does Imagined Exposure to the Consequences of Not Ritualising Enhance Live Exposure for OCD? a Controlled Study." British Journal of Psychiatry 167, no. 1 (July 1995): 65–70. http://dx.doi.org/10.1192/bjp.167.1.65.
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BackgroundThis randomised controlled study tested whether adding imagined to live exposure plus ritual prevention would enhance gains in obsessive-compulsive disorder (OCD).MethodOut-patients with OCD were randomly allocated to either have nine sessions of daily live self-exposure and ritual prevention to external cues alone (Ex) (n = 23) or to have, in addition to Ex, daily self-exposure to the imagined internal cues of the consequences of not ritualising (group Exi) (n = 23). All patients had the same sessional exposure time of 1 h 30 min (Exi 1 h live, 30 min imagined; Ex 1 h 30 min live), and had to practise either Exi or Ex daily for the same duration and to keep diaries of that self-exposure homework throughout treatment. Patients were followed up to week 32. Outcome measures were YBOCS for rituals and obsessions, compulsion checklist, target rituals and obsession, general anxiety, depression (Beck, Hamilton), work and social disability, clinical global impression (CGI).ResultsAt weeks 4, 9, 20 and 32 the two groups improved similarly with no significant difference between them, neither for washers nor for checkers. Imagined exposure was more difficult to do than live exposure and there were more drop-outs.ConclusionsDaily imagined exposure to internal cues did not enhance exposure to external cues. Perhaps longer imagined exposure would have been more enhancing.
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Tengan, Alexis B. "Dagara bagr: ritualising myth of social foundation." Africa 69, no. 4 (October 1999): 595–633. http://dx.doi.org/10.2307/1160877.
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AbstractThe article explores the ritualising processes of a myth of social foundation, the bagr myth, among the Dagara of north-west Ghana and south-west Burkina Faso. It describes how rituals form part of the daily life of the Dagara and shows how bagr rituals form a series of private and public events lasting the whole year or the bagr season. The article describes the social life in the neighbourhood within which most ritual activities take place and outlines the historical events which are possibly responsible for the creation of the bagr myth itself as a narrative text. The rest of the article is devoted to the ritualising processes of the bagr myth. Much of the article, particularly this section, is structured around the author's own experiences and participant observation of ritual activities. The aim is to show why the public rituals of bagr are not about initiating particular individuals into a secret society or lodges but are about how Dagara society constitutes itself. The day and night ritual narration of the bagr myth involving different segments of society and described in detail in the second half of the article seems to justify this claim. The article includes excerpts from bagr narratives recorded by the author to illustrate how the text is being constructed and the sort of information it is intended to communicate.
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Lelono, Hari. "UPACARA KORBAN DALAM TRADISI MAYU DESA, TRADISI MEGALITIK TENGGER (STUDI ETNOARKEOLOGI)." Berkala Arkeologi 34, no. 2 (December 1, 2014): 199–214. http://dx.doi.org/10.30883/jba.v34i2.25.
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The tribe of Tengger, who lives in the surrounding of Mount Bromo - East java, is one of the tribes that still upholding the ancestral tradition. i.e. honoring the spirits of the ancestor. The question arises from this subject is what religious background that actually reflected through their daily activities, Hindu or Indonesia indigenous (Jawa)? The mystery revealed in one of the important rituals that only been held once every five years, the mayu desa ritual. Such ritual is also the main discussion of this article. An ethno-archeological approach was chosen to gain data and information because there are several menhirs and punden found on site and many ethnographical data still available to be observed. In this regards, a method consisted of observation and in-depth interview with whoever that considered would be able to provide information was applied. Through an analysis on a series of data, it is concluded that the animal offerings (a cow or a bull in ancient time) in the sacrificial ritual mayu desa is the central ritual in conducting the tradition of honoring the world of the spirits of the ancestor in each village of Tengger.
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Shrestha, Pritisha. "Gufa, a Unique Cultural Ritual—a Tale of a Forbidden Sun and a Girl." Proceedings of the International Astronomical Union 11, A29A (August 2015): 146–47. http://dx.doi.org/10.1017/s1743921316002647.
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AbstractGufa, one of the traditional rituals, has been performed in Nepal since time immemorial by indigenous Newar people. In Gufa, a young girl who just had her first period is hidden in a sunless room for twelve consecutive days. This paper expounds the importance of ritual and its nexus with astronomy especially while interpreting how the daily motions of celestial objects have influenced the establishment and devolvement of a deep-rooted custom of Gufa.
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Daudey, Henriëtte, and Gerong Pincuo. "‘Pour out libation to all the gods!’." Linguistics of the Tibeto-Burman Area 43, no. 1 (August 28, 2020): 2–18. http://dx.doi.org/10.1075/ltba.19011.dau.
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Abstract Ritual speech in many languages around the world shows grammar distinct from grammar used in daily speech. In Northern Prinmi ritual speech we found a significant use of two exhaustive constructions, one of which is not attested in daily speech; the other is only minimally attested. We argue that exhaustive constructions are strong expressions of the utmost degree which makes them particularly useful to the serious occasions in which ritual speech is used, such as when pronouncing blessings or invoking the gods. We also discuss two possible grammaticalization pathways, but find no conclusive evidence for either.
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Kulkarni, Mukta. "Rituals and Institutional Maintenance: The Case of the Beating Retreat Ceremony." Journal of Management Inquiry 29, no. 2 (July 24, 2018): 159–73. http://dx.doi.org/10.1177/1056492618789995.
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The present study examines ritual-driven institutional maintenance, or the reproduction of social order, in a case where ritual attendance is not mandated, conformity to the recurring ritual enactment is not expected, and where the ritual assumes meaning only as it is performed in perfect coordination with an assumed rival. The study is based on the case of the Beating Retreat ritual conducted daily at the India–Pakistan border. Findings indicate that institutional maintenance rests on (a) distantiation, which serves to create physical and social distance between collectives as ritual participants gain a sense of self and the “other,” and (b) interpellation, which serves to reinforce institutional ideologies as ritual participants internalize and profess what is valued. I extend implications of present findings for social relations within work organizations.
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Hoondert, Martin, and Paul Post. "Introduction to Special Issue: Exploring Ritual Fields Today." Religions 12, no. 3 (March 19, 2021): 210. http://dx.doi.org/10.3390/rel12030210.
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Haedar, M. Aly. "Pergeseran Pemaknaan Ritual �Merti Dusun�; Studi atas Ritual Warga Dusun Celengan, Tuntang, Semarang." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 13, no. 1 (June 5, 2016): 1. http://dx.doi.org/10.22515/ajpif.v13i1.41.
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Ritual Merti Dusun has been practiced by people of Celengan, far before Islam becomes the part of their daily lives. After the coming of Islam to Java Island, this ritual experienced acculturation with Islamic culture. The ritual which initially was meant to refuse disaster and ask of benediction to The Creator (God), by giving offerings to certain place and request permit to the Prophet, and Danyang of certain place, has shifted in the term of its meaning. This study found out that this merti dusun ritual has experienced meaning shift, either individually or communally. There are altering meanings: from addressing the ritual and prayer to danyang shifted to all of Islamic missionaries; to an assumption that the ritual has deviated from the religious teaching; and there is also person who simply assumed it just as social obligation.
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Rusnandar, Nandang. "TATACARA DAN RITUAL MENDIRIKAN RUMAH DI KAMPUNG NAGA KEBUPATEN TASIKMALAYA." Patanjala : Jurnal Penelitian Sejarah dan Budaya 7, no. 3 (September 1, 2015): 525. http://dx.doi.org/10.30959/patanjala.v7i3.117.
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AbstrakKampung Naga di Kabupaten Tasikmalaya, merupakan kampung yang penduduknya masih berpegang teguh kepada adat istiadat dalam menjalankan kehidupan istiadat, melingkupi segala bentuk aspek kehidupan. Hal tersebut dapat terlihat dari tata cara mendirikan rumah. Keteguhan dalam mempertahankan adat ini menjadi kebiasaan tatacara mendirikan rumah dalam bentuk arsitektur yang ada di Kampung Adat Naga. Proses mendirikan rumah merupakan ritual yang tak putus mulai dari awal hingga akhir pembangunan. Proses mendirikan sebuah rumah merupakan kegiatan ritual yang secara masif dilakukan untuk mensucikan tempat tinggal (rumah) agar terbebas dari hal-hal yang bersifat gaib Bahkan dalam kenyataan kesehariannya, rumah memiliki fungsi sebagai tempat untuk ritual itu sendiri. Rumah yang dibangun bersama anggota keluarga sangat bermakna dalam. Segenap anggota masyarakat yang terlibat akan merasa memiliki bagian yang menjadi karyanya, sehingga keberadaan sebuah rumah adalah bagian utuh dari makro-kosmosnya.Tujuan penelitian ini adalah untuk mendapatkan gambaran secara utuh dan mendalam tentang tata cara dan ritual yang mengungkap simbol dan nilai filosofisnya. Metode penelitian adalah metode kualitatif dengan teknik pengumpulan data berupa observasi langsung dan wawancara. AbstractKampung Naga in Tasikmalaya District, is a village whose people still cling to the customs and traditions in running life, encompasses all aspects of life forms. This can be seen from the procedure of building up their homes. The firmness in defending this custom becomes the habit of building up home procedures in the form of architecture of Kampung Naga. The process of building a house is a ritual that is unbroken from the beginning to the end of development. The process of setting up a home is a massive rituals performed to purify the residence (home) to be free from the things that are unseen.Even in the daily reality, the house has a function as a place for ritual itself. Houses are built by family members in has a deep meaning. All community members involved will give a feel asa part of their work, so that the existence of a home is an integral part of its macro-cosmos. The purpose of this study is to get a full and deep picture of the ordinances and rituals that reveal the symbols and philosophical values. The research method is a method of qualitativewith direct observation and interviews asthe data collection techniques.
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Miller, Naomi F., Philip Jones, Richard L. Zettler, and Holly Pittman. "A Sacred Landscape of Sumer: Statuettes from Ur Depicting a Goat on a Tree." Journal of Ancient Near Eastern Religions 20, no. 1 (June 18, 2020): 27–47. http://dx.doi.org/10.1163/15692124-12341311.
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Abstract The statuettes commonly referred to as “Ram Caught in a Thicket” (2500 BC) may well be associated with what is known from later texts (2nd millennium BC) as the (daily) determining-of-the-fates ritual that occurred at sunrise. Symbolic elements (tree, rosette, leaf, possible mountain), and motifs (quadruped facing a tree) occur in other media—glyptic, musical instruments—and their meaning informs the unique combination of elements found in these two statuettes. It is proposed that the statuettes are offering stands. The composition as a whole represents a sacred landscape rather than a charming genre scene. It is likely that the statuettes were associated with the daily ritual of the determining of the fates, which would push the later attestations of that ritual and the cosmological view behind it back to the mid-third millennium BC.
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Peniche May, Nancy, Lisa DeLance, and Jaime J. Awe. "THE MIDDLE PRECLASSIC FIGURINES FROM CAHAL PECH, BELIZE VALLEY." Ancient Mesoamerica 30, no. 2 (July 13, 2018): 221–34. http://dx.doi.org/10.1017/s0956536118000172.
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AbstractCeramic figurines are ubiquitous throughout the archaeological record of Mesoamerica. These small, handheld objects continue to fascinate archaeologists, and their role in the daily lives of the people who created and used them remains a point of debate in some academic circles. The figurines have been interpreted variously as children's toys, fertility fetish tools, and ritual objects. At the site of Cahal Pech, located in the Belize Valley of west-central Belize, a large assemblage of figurines has been recovered from construction fill dating to the Cunil (1200–900b.c.) and Kanluk ceramic phases (900–350b.c.) of the Preclassic period. In this article, we analyzed the temporal and spatial distribution of these objects in the settlement and conclude that these objects were used in a variety of ritual events. Although they mainly served as venues for invoking ancestors in domestic rituals, their discovery in public spaces suggests diverse social uses. Most importantly, their limited presence in residential and public spaces outside the Plaza B section of the site core during the late facet of the Kanluk phase may indicate that certain rituals were not performed by the entire community.
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Oksana V., Fedchenko. "Hearth in the Sacral Topography of a Roman House and Ritual Practice of Familia." Humanitarian Vector 16, no. 3 (June 2021): 167–75. http://dx.doi.org/10.21209/1996-7853-2021-16-3-167-175.
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The article is devoted to the analysis of the hearth as the most important sacred center of Roman dwelling interior space. It addresses such issues as the role of the hearth in a Roman family’s sacra privata; peculiarities of the ritual practice of paterfamilias, materfamilias and their children. Attention is paid to the pantheon of gods related to the hearth and rituals aimed at their veneration. The relevance of this study lies in addressing the religious component of Roman living space, which, unfortunately, is not a priority for the specialists in Roman history who focus more on social aspects analysis of the space of a Roman house. Historicism and scientific objectivity principles served as a methodological basis for the research, the comparative-historical method was also used. A study of Romans’ home religion made it possible to establish that all significant events in the family were accompanied by rituals at the hearth; they also turned to it for help in the event of a threat; the hearth could warn a family of danger ‒ it could “bleed” or be “overturned”. It is important to note that the sacredness of the hearth is also confirmed by the fact that they should have bring it from home and not light a fire on the spot. The paterfamilias’ daughters and not his wife, were involved in daily rituals at the hearth, probably due to their “purity” which they kept until marriage. Research result is the partial reconstruction of family’s sacred sphere, especially ritual practice. Conducting this reconstruction is very problematic and conditionally due to the lack of sources, but it is important to note that even a partial reconstruction allows us to define the main functions of participants in ritual practice and claim that family’s sacred sphere was primarily associated with the hearth, which was the basis of the ancient Romans’ sacra privata. Keywords: atrium, focus, ritual, paterfamilias, materfamilias, Lares, Penates, Vesta
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Cantera, Alberto. "A Substantial Change in the Approach to the Zoroastrian Long Liturgy." Indo-Iranian Journal 59, no. 2 (2016): 139–85. http://dx.doi.org/10.1163/15728536-05902002.
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Between 2006 and 2013 J. Kellens published in five volumes (the last one together with C. Redard) a corrected version of the text edited by K.F. Geldner of the longest and most important Zoroastrian ritual usually known by the name of one of its variants as the Yasna. The text accompanies an experimental translation and both are followed by a commentary. J. Kellens is pioneering in translating and studying, not only the standard daily variant of the liturgy, but also its more solemn version. Furthermore, his work is the first attempt to read the complete text of the liturgy as the coherent text (although produced at different times) of an old and meaningful liturgy, although it has been traditionally understood as a late composition. As it appears in the manuscripts and is celebrated still today in India, the liturgy is the result of a series of conscious interpretations, reinterpretations and rearrangements of older versions. Despite of this, it is a coherent text and ritual in which each section of the liturgy plays a concrete role that J. Kellens has tried to bring to light for the first time. In the present review, I try to highlight the extraordinary importance of Kellens’ new approach to the Zoroastrian Long Liturgy and to expose his main achievements. At the same time, I expose the main weaknesses of this monumental work: 1. its dependence on the text edited by Geldner, which hides part of the ritual variety of the Long Liturgy; 2. the conscious disregard of the meta-ritual information provided by the Zoroastrian tradition about the performance of the liturgy; 3. J. Kellens’s Yasna-centrism that prevents him to recognize the close connections between the Long Liturgy and other minor rituals and the participation within the Long Liturgy of many short rituals that can be celebrated independently.
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Quillien, Louise. "Identity Through Appearance: Babylonian Priestly Clothing During the 1st Millennium BC." Journal of Ancient Near Eastern Religions 19, no. 1-2 (December 10, 2019): 71–89. http://dx.doi.org/10.1163/15692124-12341305.
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Abstract Through a study of Babylonian priestly clothing, one can see the social role and attitudes of priests in Babylonian cities, not only when they worship deities, but also in their daily lives. Information on priests’ clothing is rare in cuneiform texts. A Hellenistic ritual from Uruk gives interesting insights that one can compare with the data from the daily records from the Neo-Babylonian period. It appears that outside the temple, the priests wore “civil” clothes. Religious garments were kept in particular rooms of the temples, and their terminology is archaic and similar to the garments of the gods. During worship, each category of priest had its own specific dress identifying its status and its role in the rituals. These garments were sometimes adorned with motifs representing celestial symbols or protective deities.
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Falk, Daniel K. "Liturgical Progression and the Experience of Transformation in Prayers from Qumran." Dead Sea Discoveries 22, no. 3 (November 3, 2015): 267–84. http://dx.doi.org/10.1163/15685179-12341362.
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A distinctive feature of the prayer collections found at Qumran is that they have different prayers for each day of the week, month, Sabbath, festival, purification ritual, and so on. In the cases of the Words of the Luminaries and the Songs of the Sabbath Sacrifice, these different prayers construct a liturgical progression over the course of the cycle. I argue that this is to engender a progressive religious experience among the worshipers: over the course of the week towards confident approach to God in preparation for Sabbath, and over the course of Sabbaths in the quarter towards ritual transformation. Moreover, I propose that the Daily Prayers and Festival Prayers may also form an intentional liturgical progression over the cycle. If so, I would also suggest that in the liturgical cycle as a whole, there is in the daily ritual scripted experience of the larger cycles.
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Septiana, Dwiani, Riyadi Santosa, and Sumarlam Sumarlam. "Riak in Dayak Maanyan Ritual Tradition (An Ethnolinguistics Study)." Langkawi: Journal of The Association for Arabic and English 5, no. 2 (December 27, 2019): 79. http://dx.doi.org/10.31332/lkw.v5i2.1378.
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Riak is a part of the ritual language in Dayak Maanyan ritual tradition, and functioning as a notification about stages of the ritual that are being and will be conducted by the master of the ritual. This study attempted to describe the form of riak through ethnolinguistics study. This study used ethnography research method. The primary data of this study were obtained from riak delivered by wadian in the traditional rituals of the Dayak Maanyan community in Paku Beto village, Paku sub-district, East Barito district, Central Kalimantan province. They were collected through observation and interview during January and April 2019. Findings of the study indicate that each riak mostly consists of four lines, in which the first two lines aim to prepare rhyme and rhythm in order to ease audiences understanding. This first two lines, in the beginning, are an illustration of the culture and the natural or environmental conditions in which the Dayak Maanyan community lives. Meanwhile, the second two lines are the purpose or content of riak that reveal the purpose of the Wadian in the ceremony. Some forms of word use in riak are morphologically different from its usage in the daily DM language. Those differences are the use of affix -i, clitic -ni, and particle sa, in order to give senses of beauty to riak utterances. Regarding the use of words, phrases, and sentences in riak utterances, there are found many descriptions about nature, living environment, habit, and local culture of the Dayak Maanyan community. This use clarifies that the community culture can affect language use.
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Nafiya, Siti Khoir. "Nature as Culture of Penghayat: The Landscape, Reaction, and Movement of Penghayat in Cilacap." ETNOSIA : Jurnal Etnografi Indonesia 4, no. 2 (December 13, 2019): 127. http://dx.doi.org/10.31947/etnosia.v4i2.7653.
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This article aims to explain how Penghayat does not remain silent when their views and their ritual practice are questioned. This paper explains about Penghayat views that nature as a looking way in their daily lives and practices. They use metaphors such as folksong or traditional art contained in nature to interaction and reaction, not only with their members/citizens (self) but also with other people (others). They have knowledge about nature presenting and functioning. The knowledge of the Jagad Gumelar ginulung in Jagad Alit is the blueprint, as guiding, from their Kaki and Nini (ancestors) spoken. With ethnographic research and landscape discourse, the author reveals how nature is seen as a culture in society. The rituals show how the values of the role of nature, both the universe and the human self contribute to daily life, including Penghayat belief.
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Darmadi, Hamid. "Dayak and Their Daily Life." JETL (Journal Of Education, Teaching and Learning) 2, no. 1 (March 31, 2017): 101. http://dx.doi.org/10.26737/jetl.v2i1.145.
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This article titled "Dayak and Daily Life" This paper aims to reveal the Dayak and in their daily life. Dayak is a native of Borneo has its own characteristics. Dayak, divided into 405 sub-sub clans [1]. Each sub Dayak both Indonesia and Malaysia are identical. Dayak customs and culture comes from the word "Power" which means upstream, to refer to people who live in inland areas or in the interior of Borneo. In the arsenal of art and culture, Dayak has many similarities such as; saber, chopsticks, beliong, betang, cupai, renjung, empajang and others. Dayak indigenous religion is Kaharingan which is the original religion born of the cultural ancestors of the Dayaks. Most of the Dayak people still adhere to the belief of the existence of unseen objects in certain places such as rocks, large trees, planting gardens in the forest, lakes, pools, and others are believed to have "magical powers". Daily life of the Dayaks in general farming, farming. When will open farming land, farming they held ritual.
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Pandey, Anjali. "SOME REPESENTATIVE FOLK ART OF INDIA." International Journal of Research -GRANTHAALAYAH 8, no. 3 (May 27, 2020): 348–56. http://dx.doi.org/10.29121/granthaalayah.v8.i3.2020.169.
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Indian folk art has its own recognition in universal context. It transmits from generation to generation having their own experience. Religious ceremonies and ritual acts are necessary for achieving psychological refinement. The folk culture moves around the elements of nature. The shapes are often symbolic and come out from their observations in simple pictorial language. The ritual paintings are generally created on wall, paper, cloth, and floor. The figures of human beings, animal, along with the daily life scene, mythological and rituals are created in rhythmic pattern with regional essence. Folk peoples express themselves in vivid styles through the paintings, this was the only means of transmission and inculcation of the culture through folk lore to a populace those who are not familiar with the written word. The traditions of folk culture are surviving in Odissa, Bengal, Andhra Pradesh, Maharashtra and Kerala are the unique representation of the region. Yet the changes with the time are noticed but characteristically folk art is not influenced by the time of change in academic or fine art circles and movements of Era.
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Mukerjee, Jinia, and Raghu Garud. "Institutionalizing Informal Interactions: The Daily Stand-Up Meeting as an Interaction Work Ritual." Academy of Management Proceedings 2020, no. 1 (August 2020): 14797. http://dx.doi.org/10.5465/ambpp.2020.14797abstract.
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Vlasova, V. V. "Copper casting in the daily life and ritual practices of komi old believers." Archaeology, Ethnology and Anthropology of Eurasia 39, no. 1 (March 2011): 115–23. http://dx.doi.org/10.1016/j.aeae.2011.06.015.
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Dewi, Nurul Friska. "NGURUP CIMPLUNG: FOOD SECURITY STRATEGY IN BANJARNEGARA HOUSEHOLD." EL HARAKAH (TERAKREDITASI) 21, no. 2 (December 3, 2019): 271. http://dx.doi.org/10.18860/el.v21i2.7480.
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<p><em>This study aims to look at the lives of farmers from a survival strategy perspective. An ethnographic approach is used with participant observation and interviews. The results of the study show that despite changes due to modernization of agriculture, local traditions and knowledge are still carried out. There are at least two strategies that are carried out in overcoming food security in their households, namely the short-term strategy, done by “ngurup cimplung”, taking plants around that can be used for daily needs. Whereas the long-term strategy is done by carrying out various rituals, namely “gethekan”, “Ujungan Ritual”, as well as istisqa prayers, all of which are to wish the Divine pleasure to keep nature-friendly with them. The strategy of performing this ritual also has a large function in food security both at the community and household level and even at the individual level. Each special event usually serves local food. For them, the efforts made are as an exchange effort, as “ngurup cimplung” is an economic exchange effort. Performing rituals by presenting a variety of foods are believed to get an equivalent fortune even more abundant than that given. Although rice is a staple food in every activity, the people of Gumelem, Banjarnegara can still use it wisely as a food security effort.</em></p><p><br /><em>Penelitian ini bertujuan untuk melihat kehidupan petani dari perspektif survival strategy. Pendekatan etnografi digunakan dengan teknik observasi partisipan dan wawancara. Hasil studi menunjukkan meskipun terjadi perubahan akibat modernisasi pertanian, tetapi tradisi dan pengetahuan lokal tetap dilakukan. Ada dua strategi yang dilakukan petani yaitu strategi jangka pendek yaitu dengan “ngurup cimplung”, mengambil tanaman di sekitar yang bisa dimanfaatkan untuk kebutuhan sehari-hari. Sedangkan strategi jangka panjang dilakukan dengan melakukan berbagai ritual, yaitu “gethekan”, ritual adat ujungan, maupun sholat istisqa yang kesemuanya adalah mengaharap ridha Ilahi agar alam tetap bersahabat dengan mereka. Dengan melakukan ritual ini juga memiliki fungsi besar dalam ketahanan pangan baik di level komunitas maupun rumah tangga bahkan individu. Setiap kegiatan khusus biasanya menyuguhkan pangan lokal. Bagi mereka, upaya yang dilakukan adalah sebagai upaya pertukaran, sebagaimana “ngurup cimplung” merupakan upaya pertukaran ekonomi. Sedangkan melakukan ritual dengan menyuguhkan berbagai makanan dipercaya akan mendapatkan rejeki yang setara bahkan lebih berlimpah dari yang diberikan. Meskipun beras menjadi makanan pokok di setiap aktivitas, tetapi masyarakat Gumelem, Banjarnegara tetap bisa menggunakan dengan bijak sebagai upaya ketahanan pangan.</em></p>
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Cassiem, Armien. "Shaykh Yusuf of Macassar; Scholar, Sufi, National Hero: Towards Constructing Local Identity and History at the Cape." Kawalu: Journal of Local Culture 4, no. 1 (June 30, 2017): 23. http://dx.doi.org/10.32678/kawalu.v4i1.716.
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This paper focuses on the Origins and Malaya presence of Islam in both ritual practices and daily life of modern day Islam as practiced by Muslims in Cape Town, South Africa. It also tries to capture the presence of Shaykh Yusuf s short time spent at the Cape, 1694 - 1699, and how this period of his life gives expression to local history, storytelling, tradition and meaning to Islam in contemporary Cape Town.
Keywords: Shaykh Yusuf, Macassar, South Africa, Ritual Practices, Local Identity
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Migliorini, Laura, Nadia Rania, Tatiana Tassara, and Paola Cardinali. "Family Routine Behaviors and Meaningful Rituals: A Comparison Between Italian and Migrant Couples." Social Behavior and Personality: an international journal 44, no. 1 (February 18, 2016): 9–18. http://dx.doi.org/10.2224/sbp.2016.44.1.9.
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Routines and meaningful rituals play an important role in the family dynamic system. During the past 30 years, migratory flow into Italy has been constantly increasing. Our aim was to explore the structure of daily life in order to understand and compare family functioning of migrant couples in Italy with the family functioning of couples who were born and bred in Italy. In our study there were 124 participants (31 Italian couples and 31 migrant couples) who completed modified versions of the Family Routine Inventory and the Family Ritual Questionnaire. Participants were contacted by teachers at kindergartens attended by the children of the couples. The results highlighted a significant difference between Italian and migrant couples in the symbolic-significance dimension of rituals. The particularity of this finding is its coexistence with the absence of significant differences in the more pragmatic aspects of rituals. The possible influence of the migration experience and practical implications are discussed.
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Trihastutie, Nopita. "BOOK REVIEW. FUCTION AND MEANING OF NGUSABA GEDE LANANG KAPAT RITUALS IN TRUNYAN VILLAGE." Jurnal Humaniora 27, no. 1 (June 8, 2015): 133. http://dx.doi.org/10.22146/jh.v27i1.22446.
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This book is the result of a historical, sociological and cultural study on the Ngusaba Gede Lanang Kapat ritual promoted by the Preservation Office of Balinese Cultural Values. In his forwards, the chairman states that this book is an effort to save the endangered cultural work and to load the local content in the areas where this work culture is alive and thriving (p. xi). Conducted in Trunyan, a village in which the daily life of the people governed by customary law, the result of the study presented in this book, as noted in the authors’ remarks (p. xii), provides a comprehensive understanding of Trunyan local genius as expressed in their customary rules, arts, rituals, and folklores.
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Clarke, Joanne. "Decorating the Neolithic: an Evaluation of the Use of Plaster in the Enhancement of Daily Life in the Middle Pre-pottery Neolithic B of the Southern Levant." Cambridge Archaeological Journal 22, no. 2 (May 23, 2012): 177–86. http://dx.doi.org/10.1017/s0959774312000224.
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During the Middle Pre-pottery Neolithic B in the southern Levant the use of lime plaster in both ritual and domestic contexts increased significantly relative to previous periods. Its properties of whiteness, purity, plasticity and antisepsis would have made it a natural choice for decorating, and through the act of colouring disparate categories of objects were linked together. Plaster appears to have transcended its own inherent value as a material due to its interconnectedness with mortuary ritual. Because of its ubiquity, this socially ascribed value was accessible to everyone. This article will claim that plaster, and the act of plastering both ritual and domestic contexts played a key role in the creation and maintenance of community cohesion and social well-being.
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Bodak, Valentyna. "Religious ritualism and family values: the unity of the past and the present." Religious Freedom, no. 21 (December 21, 2018): 43–55. http://dx.doi.org/10.32420/rs.2018.21.1250.
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Summary: The article is devoted to the problem of religious ritualism as a constituent and factor of family life in its past and present. The purpose of the article are the substantiation of religious rituals as values in the life of the family, the definition of its role through the prism of freedom of conscience and beliefs, the reflection of socio-cultural transformations of the relationship of religious rituals and family values in the unity of tradition and modernity. The use of the historical method in the work allowed us to determine the cultural-historical, civilizational circumstances that determine the content and structure of religious rituals in conjunction with the development of the family and family values in the unity of traditions and novtions. The scientific novelty of the work lies in the definition and justification of the unconditional value of the emotional-aesthetic atmosphere of the family and existential communication, which is achieved between members of the family community in the process and under the influence of religious ritual.
Religious and ritual communication both within and outside the family is a process of exchange of certain feelings and knowledge of its members. This is only possible if the family members (in the system: parents – children – grandchildren), who make such communication, establish not only mutual understanding but also the unity of thought about the religious and emotional content of a ritual act, when the convictions of communicators coincide on the results of this spiritual activity recognized as values (ideas, thoughts, ideals, feelings, mood, etc.). By displaying such values with the help of symbolic means that affect the emotional and sensory sphere of both adults and younger family members, rituals stimulate the emergence and development of feelings, experiences and moods that meet these values. In communicative communication during the various ritual actions (joint daily prayers, reading prayer texts, funeral ceremonies, baptism, wedding, sanctification of housing, etc.), family members enter into a specific kind of relationship between themselves. The processes of their communication and relations are realized through such socio-psychological mechanisms as suggestion, persuasion, imitation and stereotyping. The shared experiences significant for family members in communication greatly contribute to their spiritual unity and rapprochement, the establishment and strengthening of internal and external relations (within and outside the family). The family as a social and, at the same time, the ritual community lives according to the laws of group psychology, which is characterized by strengthening of the mood in the feelings of "We". It is under the influence of jointly performed ritual that the formation and objectification of religious consciousness in the activity of the family and its members takes place as a connection of freedom and responsibility, holistic and partial, general and separate. The family and family religious ceremonies remain one of the most important values in human life and community. Appeal to the family traditions of religious culture allows us to find spiritual foundations for the further development of society in the modern post-industrial era. The prospect for further research is the justification from the point of view of religion of traditional family values and their socio-cultural transformations in the present.
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Kepirianto, Catur. "The Function of Traditional Snacks and Fruits at Chinatown Semarang - A Case Study on Semarang Northcoast Maritime Culture." E3S Web of Conferences 125 (2019): 09004. http://dx.doi.org/10.1051/e3sconf/201912509004.
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Traditional snacks and fruits are the culinary culture of Chinese community to fulfill Chinese daily consumption and ritual activities in Chinatown Semarang. It is a particular characteristic of social and local culture. As local wisdom, it provides a local value of the food products. This study aims to reveal varieties and functions of traditional snacks and fruits in Gang Baru traditional market Semarang. This research refers to theory and method of naming system and function. It is in a descriptive qualitative manner and describes names and functions of traditional snacks and fruits for ritual functions. The red and golden colors of snacks and fruits symbolize the source of fortune and wealth. Traditional snacks and fruits for the Chinese community function as ritual media to give offerings to ancestors rather than for daily consumption. The meaning and function of traditional snacks and fruits symbolize the fortune, luck, wealth, harmony, love, sharp mind, happiness, long life, calm and steady hearted, sincerity, blessing, and salvation. Hopefully, there would be a social impact to challenge the Industrial Revolution 4.0. It seems to refresh social paradigm and to recognize the high value of local wisdom, local skill, social skill, local ingredients, and local product.
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Timilsina, Rajendra Raj. "Sandhyopaasan:The Hindu Ritual as a Foundation of Vedic Education." Dhaulagiri Journal of Sociology and Anthropology 9 (December 7, 2015): 53–88. http://dx.doi.org/10.3126/dsaj.v9i0.14022.
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Yoga, meditation and Hasta Mudra Chikitsa (medication through the exercise or gesture of hands) known as spiritual activities in the past have been emerged as bases to maintain one’s health, peace and tranquility. Some people follow yoga, some focus on meditation and others apply “Hasta Chikitsa” or “Mudra”. They are separate traditional exercises. They require to spend 10 to 30 minutes once or twice a day for their optional exercise/s. It is proved that such practice has productive effect in different health treatments. This paper has applied the methods of observation, interview and literature review as qualitative paradigm in exploring their original roots of Vedic Sandhyopaasan. Twice born castes (Brahman, Chhetri and Baishya) of Nepali Hindu society has been found practicing all components of the exercises as a unified ritual of Sandhyopaasan. Upanayan (Bratabandha) ritual teaches Sandhyopaasan procedures for self control and self healing of the performers. Brahman is not eligible as Brahman without doing the ritual daily. However, this study has found that some Dalits have also been practicing Sandhyopaasan daily and feeling relaxed. Findings of this study show that Sandhyopaasan is a compact package of yoga, meditations and Hasta Chikitsa. Students and gurus of Vedas have been regularly following the compact package for inner peace and self control. Root of yoga, meditation and “Mudra” is Sandhyopaasan and this is the base of Hindu education system. The paper analyzes the ritual through Hindu educational perspective.
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Hur, Hee Jin, and Ho Jung Choo. "An Exploratory Study on Daily Grooming Ritual: Transition from Private Self to Public Self." Fashion & Textile Research Journal 18, no. 6 (December 31, 2016): 812–24. http://dx.doi.org/10.5805/sfti.2016.18.6.812.
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Pieri, Zacharias. "Daily Ritual, Mission, and the Transformation of the Self: the Case of Tablighi Jamaat." Numen 66, no. 4 (June 18, 2019): 360–80. http://dx.doi.org/10.1163/15685276-12341544.
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AbstractTablighi Jamaat (TJ) is Islam’s largest movement, with estimates of up to 80 million Muslims taking part in its activities. Having originated on the Indian subcontinent, TJ has expanded to have a strong presence across the globe. Traditionally, TJ is known for bringing lapsed Muslims back to a stricter understanding of Islam and the recommendation that its male (and to an increasing extent also its female) members spend a certain portion of time each year working on the “path of Allah” — that is, on missionary activities. Tablighi leaders are conscious that participation in the movement impacts not only those who are the targets of missionary activity but also those who are doing the missionizing, having a powerful effect upon the formation of selfhoods. TJ also emphasizes the importance of imitating the Prophet Muhammad, and members are encouraged to ritualize every aspect of their life in accordance with the Prophet’s example. The ritualization of everyday practices, a focus on purity and mission, combined with textual (re)interpretation, contribute to individual and collective identity construction among members of TJ. For TJ, the formation of modern Muslim selfhoods is of vital importance, as they believe that an identity centered on an authentic form of Islam can protect Muslims in a fast-changing world.
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Fan, Kuo-Kuang, and Xue-Hui Li. "Taking Lacquer as a Mirror, Expressing Morality via Implements: A Study of Confucian Ritual Spirituality and the Concept of Consumption in the Ming and Qing Dynasties." Religions 11, no. 9 (September 1, 2020): 447. http://dx.doi.org/10.3390/rel11090447.
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The periods of the Ming and Qing dynasties featured prosperous socioeconomic development; the development of industrial, commercial, and manufacturing production; and active urban consumer behavior with great advocacy for the doctrines of Confucius and Mencius in the imperial court, and extensive promotion of refined elegance of benevolence, righteousness, ritual, and wisdom among the public. Under the influence of such an objective environment, lacquerware, as China’s most ancient traditional form of artwork, also functioned as significant historical evidence for the development of the urban handicraft industry. Assuming a social role between ritual items and daily items, the development of lacquer arts was closely bound up with Confucian ritual spirituality. Based on relevant cultural relic data and documents in the literature, this study takes lacquer as a mirror with regard to the progress of the trend of lacquer culture and lacquer art during the Ming and Qing dynasties as the clue, and analyzes the embodied features of lacquer art design function, modeling, and themes to discuss the influence of Confucian ritual spirituality on social consumption.
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Muawanah, Siti. "Penjamasan Pusaka Sunan kalijaga." Analisa 17, no. 1 (June 25, 2010): 73. http://dx.doi.org/10.18784/analisa.v17i1.115.
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<p>This article discusses the washing ceremony of Sunan Kalijaga’s three heirlooms: Kyai Kutang Antakusuma, Kyai Crubuk and Kyai Sirikan, which is annually held by the ahli waris of Sunan Kalijaga in Kadilangu. This writing, however, is not intended to describe how the procession runs in details, but to convey the hidden messages of the ritual. There are at least three main meanings of the ritual. The first, the importance of the five daily prayers; the second, familial relationship among the ahli waris, and the last, economic benefit or profit motive.</p><p> </p>
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Bull, Peter, Anita Fetzer, and Dániel Z. Kádár. "Calling Mr Speaker ‘Mr Speaker’." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 30, no. 1 (November 22, 2019): 64–87. http://dx.doi.org/10.1075/prag.19020.bul.
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Abstract Prime Minister’s Questions (PMQs) in the UK House of Commons is a ritual event, governed by a cluster of conventions. Members of Parliament (MPs) must address their remarks to the Prime Minister (PM) through the medium of the Speaker of the House, who is responsible for maintaining order during debates, and determining which MP may speak next. Due to the sacred role of the Speaker and the prevalence of conventionalised conflict avoidance between the PM and those who ask challenging questions, PMQs resembles archaic tribal councils, in which rights and obligations prevail. Yet, the importance of conventionalised indirectness and the sacred role of the Speaker do not correlate with a lack of face-threats and challenges. PMQs represents an aggressive ritual setting in which the ritual roles and rules only offer a façade to package aggression, and indeed may operate as interactional resources whereby participants can even increase the efficiency of their verbal attacks. Thus, PMQs embodies a scene that ritual experts define as ‘anti-structural’ in character: in this setting, the normative expectation in daily life to avoid conflict is temporarily suspended, to such an extent that conflict has become the ritual norm and is regarded as quintessential to this parliamentary institution.
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Norhasan, Norhasan. "Pola Ritual dan Makna Simbolis Tradisi Kadiran." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (October 16, 2015): 49. http://dx.doi.org/10.15642/teosofi.2012.2.1.49-66.
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<p>This article aims at explaining the Kadiran tradition in the village of East Kaduara, Madura. The tradition contains religious rituals in the form of selamatan or rokatan. Substantively, religious rituals of Kadiran is dhikr lead by a leader of the tarekat by reciting deeds practiced by Shaykh ‘Abd al-Qâdir al-Jîlânî. The meaning of slametan Kadiran for society functions as a form of gratitude for the blessings of God. It also means that the society pray for God for His mercy and at the same time it functions as a means of balancing the needs of both physical and spiritual life. In addition, it is also aimed as a chance to meet relatives (<em>silat</em><em> al-</em><em>ra</em><em>h</em><em>im</em>) after their daily activities and business. The Kadiran tradition, along with it specificity and uniqueness, has been well maintained by the community and in a way passed it from generation to generation, so that the tradition has existed up until the present day.</p>
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Brito, Angela Xavier de. "Exame de consciência, sentimento de culpa e formação de um habitus feminino." Revista de Estudos da Religião (REVER). ISSN 1677-1222 11, no. 1 (June 25, 2011): 13. http://dx.doi.org/10.21724/rever.v11i1.6028.
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Os rituais que marcavam a adesão à cultura escolar católica de tradição francesa praticada nos colégios femininos de elite se articulavam, sobretudo, em torno de práticas morais. O chamado exame de consciência, uma das práticas centrais nesse contexto, apesar de inspirado no conscientiam excutere previsto na Ratio Studiorum jesuíta, aplicava-se somente ao público dos colégios femininos – marcando uma vez mais a diferença na construção dos gêneros nos estabelecimentos católicos. A atribuição diária de uma nota visava fazer com que as alunas fizessem uma autocrítica sincera de seu comportamento no dia anterior, mas igualmente medir sua capacidade de interiorização das normas do colégio, o que levava à construção de uma feminilidade obediente e virtuosa. Fundado na noção de falta e de pecado, esse ritual suscitava um forte sentimento de culpa, essencial ao exercício do papel social da mulher . Abstract The rituals that marked the adhesion to the catholic school culture of French tradition practiced at the female elite schools were above all articulated around moral practices. One of the central practices in that context, the so called conscience examination, even if it was inspired in the conscientiam excutere advocated by the Jesuít’s Ratio Studiorum, applied only to the female public – marking once again the difference in the construction of gender in the catholic establishments. The daily attribution of a note should compel the students to do a sincere self-criticism of their behaviour in the previous day, but it also intended to measure their capacity of interiorizing school norms, which aimed at the construction of a virtuous and obedient femininity. This ritual, founded on the notion of fault and sin, stirred up a strong guilt feeling, essential to the practice of women’s social role. Keywords: gender socialization, catholic school culture in the French tradition, conscience examination, guilt feeling
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Stern, Nehemia, and Uzi Ben-Shalom. "Soldiers and Scholars: Ritual Dilemmas among National Religious Combat Soldiers in the Israel Defense Forces." Journal of Contemporary Ethnography 49, no. 3 (January 11, 2020): 345–70. http://dx.doi.org/10.1177/0891241619897299.
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This article explores how the practice of Jewish rabbinic law within the combat ranks of the Israel Defense Forces can be used as an ethnographic medium through which anthropologists may better contextualize the social and political tensions that characterize Jewish religious nationalism in Israel. We argue that national religious combat soldiers rarely turn to rabbinic legal tracts, or to the overlapping levels of military and civilian rabbinic leadership in their immediate efforts to resolve the everyday ritual dilemmas of their service. Rather, these dilemmas are primarily addressed and (always imperfectly) resolved on the small-scale intra-unit level. Through this ethnographic window into the religious and ritual aspects of military life, this article ultimately argues that the experience of political piety in Israel (and perhaps the wider Middle East) hinges not so much upon the power play between opposing religious and secular institutions but rather in the daily ambivalences and ambiguities experienced by individual adherents as they go about their daily lives.
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Ummi Muizzah. "AL-QUR’AN DALAM TRADISI MANGANAN DI DESA SOKO MEDALEM KECAMATAN SENORI KABUPATEN TUBAN." AL ITQAN: Jurnal Studi Al-Qur'an 5, no. 2 (August 15, 2019): 101–22. http://dx.doi.org/10.47454/itqan.v5i2.716.
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This study examines the reception of the Qur'an in the people of Soko Medalem, Senori, Tuban in their daily life, especially in the Manganan ritual which is part of the traditions of the ancestral heritage of the local community. By using the living Qur'an approach, the focus of this study is the depiction of the form of Soko Medalem community's reception of Al-Qur'an which is transformed into their daily life and a tradition that has been deeply rooted as their cultural basis. To answer this research problem, the author uses the theory of sacred symbols and the cultural interpretation of Clifford Geertz which explains a cultural system as a sacred symbol which then influences the social relations of society it self. The result of this study reveals that the Qur'an is perceived as part of the culture and life of the people of Soko Medalem. Al-Qur'an is considered as part of cultural rites, so its sacredness ledit to be part of culture which is also full of sacred meanings. The practice of al-Qur'an in the Manganan ritual is khataman al-Qur'an which is the core of the tradition. There is a special motive for the people of SokoMedalem that is they believe in Al-Qur'an rite to bring prosperity and blessings. Keywords: Qur’anic reception, Manganan ritual, SokoMedalem, cultural rites, sacred symbols.