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Journal articles on the topic 'Riten (The word)'
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1
Manik, Robert Pius. "Polemik Antara Original Event dan Original Purpose dalam Liturgi: Spiritualitas Liturgi Ekaristi dalam Perspektif Sejarah Liturgi dan Kitab Suci." Studia Philosophica et Theologica 21, no. 1 (May 4, 2021): 82–96. http://dx.doi.org/10.35312/spet.v21i1.333.
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Abstract
This article discusses the basic character of the Roman liturgy and examines what the original Roman liturgical rite is that can serve as a standard for the Roman liturgical rites. Discussion about the authenticity of the Roman rites often lead to endless debate and create difficulties in practical matters when some of the rites are applied to liturgical celebrations. The analysis of the authenticity of the Roman rite in this paper will be based on the views of Edmund Bishop, an English liturgical historian. Besides using a historical approach, this article will also use a biblical study approach in exploring the basic characteristics of the Catholic liturgy, especially the Eucharist, so that a celebration of the Eucharistic liturgy can be said to be good. The views of several exegetes such as Brevard S. Childs (Old Testament) and Joachim Jeremias and Xavier Leon-Dufour (New Testament) will be used to analyze the biblical texts, especially regarding the story of the celebration of the Jewish Passover, Exodus and the story of the Last Supper in connection with the Eucharist. And, of course the opinions of contemporary liturgical historians such as Paul F. Bradshaw and John Maxwell are also very important here in order to discover the relevance of this study today.
Key Words:
Original, Eucharist, Exodus, Liturgy, Passover, Covenant, Rite, Brevard S. Childs
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PEPPARD, MICHAEL. "The Photisterion in Late Antiquity: Reconsidering Terminology for Sites and Rites of Initiation." Journal of Ecclesiastical History 71, no. 3 (September 20, 2019): 463–83. http://dx.doi.org/10.1017/s0022046919000642.
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What is a photisterion? Translators usually render the Greek word phōtistērion (site of illumination) as ‘baptistery’ (site of immersion in water). This article reopens the study of phōtistēria, arguing that being ‘immersed’ or ‘illuminated’ evokes different senses of the concomitant meaning of the sites and rites of initiation. It situates late ancient phōtistēria from epigraphic and literary sources in their theological and liturgical contexts. The evidence from Galilee, Syria, Jordan and Cyprus corroborates the idea that many Christians of late antiquity preferred ‘illumination’ to express the composite rite of initiation in a phōtistērion, within which ‘baptism’ was one part.
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Reder, Kimo. "The Word Made Flesh Writ Edible: Emily Dickinson’s Micro-Eucharist of Crumb and Berry." Christianity & Literature 66, no. 3 (June 2017): 520–33. http://dx.doi.org/10.1177/0148333117708259.
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Emily Dickinson, as the enigmatic anti-Madonna of American verse, presides over a Eucharistic micro-drama by suggesting that Words-as-spoken are a sacramental Food. Her repeated tokens of Crumb and Berry are the ritual components of Bread and Wine compressed into nubs, exiles from a collective Loaf and Vine. Dickinson never “took” the public rite of Communion, but performs her own private counter-version via her poems, where “famishing” is used as a progressive verb and “Starvation” is treated as an honorific state. Dickinson’s speaker nibbles at a non-communal crouton in several poems, favoring the nub of a crumb to the risen, levitated Loaf.
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PYSKACH, Оlha. "Ehnolinguistic features of family rituals of Transcarpatians in M. Dochinets’s “Indents and treasures” collection." Linguistic and Conceptual Views of the World, no. 73 (1) (2023): 90–107. http://dx.doi.org/10.17721/2520-6397.2023.1.05.
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The paper examines the reproduction peculiarities of action, real-object and verbal elements of family rituals in the context of artistic style; the specifics of the artistic representation of the family rituals of Transcarpathians in connection with the personality of M. Dochynets himself as an implicit narrator has been traced; semantic and word-forming and etymological analysis of ceremonial names has been carried out as well. The family rituals of Transcarpathians are artistically reproduced in the short stories “Circus”, “Ant in Amber”, “Domestic Bird” (birth ceremony); “Black Angel”, “Wax Rings” (funeral rite); “Mother’s Bread” (wedding ceremony). Family rituals in M. Dochynets’s works are represented both through artistic images and the prism of philosophical, traditional folk and religious ideas of the author himself as an implicit narrator. The picture of his artistic world reproduces the peculiarities of the national Ukrainian worldview and world consideration. Action elements of family rites are most vividly reproduced, including washing and dressing of the deceased, night vigil near the deceased, wedding invitations, gift giving to the young, etc. In most of them, pagan and Christian traditions are closely intertwined, fixed in the mental consciousness of Transcarpathians. The specificity of the real-object plan of family rites in M. Dochynets’s novel is the reflection of mystical, symbolic features formed on the basis of mythical and religious ideas of the people. The verbal context of the family rituals of the analyzed collection is represented mainly by lexemes and occasionally by phrasemes. By origin, these are mostly Ukrainian proper names with Proto-Slavic roots and a few borrowings. Most of the ceremonial nominations are the words of Ukrainian origin used mostly in the literary language, with the exception of a few dialectical words (sváyba, krúzhmo, uprovíd, dérevúsche). Symbolic meaning is inherent in such names as soul, candle, cross, wax rings, etc.
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MENGGO, Sebastianus, Sabina NDIUNG, and Pius PANDOR. "Semiotic Construction in Promoting Intercultural Communication: A Tiba Meka Rite of Manggarai, Indonesia." Cultura 18, no. 2 (January 1, 2021): 187–210. http://dx.doi.org/10.3726/cul022021.0010.
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Abstract: Semiotic construction has an enormous influence on the latest studies in promoting intercultural communication. Understanding all symbols of traditional rites and fostering mutual respect, compassion, sympathy and empathy for other cultures is understood as a new angle. Moreover, semiotic construction is a contact tool for cultural qualities. This research aims to explore and reveal the multicultural values that are contained in the Tiba Meka rite. The analysis examines 50 custom spokespersons over the period of February to December 2019 and uses interviews, stationery collection, field notes and audio-visual recordings. Three research results concerning the Tiba Meka rite were found. First, semiotic meanings used in Tiba Meka rites are semiotic expressions that invite national or international outsiders, government guests, religious leaders and community leaders. Second, the philosophy relates to the theory, personality and morality of economics behind semiotic spoken words. This philosophy is influenced by the following main philosophies: pragmatism and indoctrism. Third, the Tiba Meka rite’s multicultural values include respect, gender, politics, solidarity, faith, tolerance, political, social, economic, authority and familiarity, and these values promote intercultural communication. The six steps used by the Manggarai people to welcome outsiders include these concepts.
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Upadhyay, Prakash. "Representations of Death in a Changing World: An Anthropological Perusal of Death Rites of Gurungs in Nepal." Dhaulagiri Journal of Sociology and Anthropology 9 (December 7, 2015): 89–114. http://dx.doi.org/10.3126/dsaj.v9i0.14023.
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People have developed ceremonies and rituals to help make sense or celebrate an alteration in position, circumstance or relationship. However, over time some have become diluted or rejected for whom they are intended. In majority of cultures, the greatest effort is given to the death rite of passage– and yet paradoxically it is the one that is now most often distorted or lost. This study attempted to describe the multiple aspects of changes that are occurring in Gurung death rite. Gurungs are followers of ‘Bonism’ but they are under the profound influence of Tibetan Mahayani Lamaism. Gurung community is changing from Mechanical to Organic Solidarity in which the Mechanical Unity of their traditional culture is transforming to loosely united Organic Solidarity of body. Gurung death rites have been influenced by many rudiments--migration, urbanization and modernization due to which there has been the emergence of deformed usages and behaviors in death rite. Urbanization impact on death rite is closely linked to modernization and the sociological process of rationalization, a speedy and historic transformation of Gurung social roots whereby predominantly rural Gurung culture is being rapidly modified by urban ostentatious culture. However, there is very vital element of unity, cooperation, sympathy and we feeling among the Gurungs owing to death rite that has tied all Gurungs under a shared and endorsed bond. It has created a reciprocal relationship between the living and dead-- both depending upon each other. Death rituals have been a means of co-ordination creating solidarity through ‘Syaisyai’ which is a social institution for uniting the Gurungs. This bond between giver and gift, the act of giving creates a social bond in Gurung community with an obligation to reciprocate on part of the recipient.
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Tyshchenko, Tetiana, and Zoya Komarova. "Nominations and folk beliefs in childbirth rite of Eastern and Western Podilian dialect." Philological Review, no. 2 (December 10, 2022): 104–14. http://dx.doi.org/10.31499/2415-8828.2.2022.268660.
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The article analyzes dialectal parallels in the corpus of nominations and folk beliefs of thematic group of childbirth rite vocabulary of Western and Eastern Podilian dialects, which are marginal in relation to the core of the speech. It was noted that in the nomination of childbirth rite of Eastern and Western areas of Podilian dialect, the most frequent is the lexical nomination, expressed by substantives and substantivized attributes, attributive word combinations.
For each lexical-semantic group, characteristic principles of nomination are defined, in particular, the most productive in both studied areas are: lexical-semantic group of women’s names: action → action figure; age, action → person’s name; number of childbirths → person. Lexical-semantic group of children’s names: action → child’s name; age → child’s name. Lexical-semantic group names of other ritual participants: action, ritual function → doer; actor rank → doer. Lexical-semantic group names of rites: action → name of the rite.
Most of the lexemes that serve the childbirth rite are known in the dialects of both areas, which confirms their belonging to the Podil dialect, some lexemes recorded in the Western Podil dialects indicate the proximity of these dialects to other dialects of the southwestern dialect of the Ukrainian language.
In the dialects of both studied areas, there is approximately the same system of prohibitions for a pregnant woman and a newborn child, which is expressed at the syntactic level in the design of complex sentences and the use of various subordinating conjunctions. Cultural texts reflect the phonetic systems of Western and Eastern Podil dialects.
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Hyeon, Seung-hwan, and Sook-ja Byeon. "A Study of the Funeral Rites Characteristics of “Gulbongjeongchwalto” in “Garakgukgi”." Research of the Korean Classic 57 (May 31, 2022): 397–430. http://dx.doi.org/10.20516/classic.2022.57.397.
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This study examines the nature of the funeral rites of “Gulbongjeongchwalto” presented in the story “Garakgukgi” from the Samgukeusa. “Garakgukgi” is the mythical story of the birth of the ‘Su-ro’. Since myths are transmitted along with rituals, the character and meaning of the myths of aqueducts can be understood concretely only when the ritualistic aspects appearing in the myths of aqueducts are clearly identified. In “Garakgukgi,” the portion pertaining to the birth of “Su-ro” is subdivided into two parts: before and after the birth of Su-ro. The birth of Su-ro signifies the emergence of a new king, while simultaneously signifying the death of the former ruler. In other words, the birth of Su-ro in “Garakgukgi”contains two events: the rite for the birth of a new king and the funeral rites of the former ruler. This is also illustrated through the placement of the tomb of the ancient ruler, “Jiseokmyo,” above that of “Gujibong,” and the rite for the birth of a Su-ro being performed on Gujibong. In this study, folklore materials handed down until today were used to investigate the characteristics of the funeral rites of “Gulbongjeongchwalto.” First, we examined the relationship between the custom of “Jejeol” and “Gulbongjeongchwalto” among the funeral methods handed down in Jeju Island today. Second, we discovered the tradition of singing and dancing to pray for the birth of a new life in the funeral process through the “Dasiraegi”, a funeral method in Jindo where the ancient funeral method called “double funeral” is handed down. “Gulbongjeongchwalto” and “Gujiga” performances consist of praying for the birth of descendants and the transmission of sacredness, raising the possibility that it would be passed down to future generations.
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Ivanchuk, Vasyl. "Individual and calendar funeral and manistic rites in the Hutsul region." Scientific Herald of Uzhhorod University. Series: History, no. 2 (45) (December 25, 2021): 123–33. http://dx.doi.org/10.24144/2523-4498.2(45).2021.247504.
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Based on ethnographic notes of the late XIX – early XX centuries, as well as modern author's field data collected in the Hutsul region, various individual (thirds, ninths, forties, anniversaries) and calendar (Christmas and New Year, Easter periods and «wonderful») are considered Saturdays) funeral services, common among locals. In this investigation, funeral rites are analyzed through the prism of action, agency, subject and motivational and semantic components. The study found that most Hutsul funeral services are based on a pious attitude towards the dead, as well as ancient manistic motivations. Most of the funeral rites and beliefs preserved among the inhabitants of the Hutsul region are marked by syncretism and reduction, as during their existence they absorbed both archaic and later Christian or modern components. A significant number of the funeral services considered are connected with the Christian-church tradition, which is reflected in the organization of funeral services, appropriate meals, readings of the Psalms. At the same time, among the Hutsuls there are ancient funeral rites, which include collective treats of symbolic cereals, feasts on the graves, as well as the gift of a certain sacrifice «for the soul» of the dead. Consideration of the many beliefs and rites associated with manistic endowments has shown that such practices are based on the reception of agents involved in the rite by symbolic representatives of the dead on earth, while the very procedure of endowing a particular object involves its mediation to the afterlife as a victim. In this context, the status of assimilation to the dead is given to the poor, widows, widowers, the elderly and children. An important element of Hutsul funeral rites are also other manistic rites, among which stand out «calling», «feeding», «drinking», «warming» souls. In general, these rites are an important feature of the cult of ancestors, as they perform a clear gilastic function: they are designed to honor and appease deceased relatives, so that they are the patrons of their descendants during the economic and production year.Key words: Hutsul region, Hutsuls, dead, funeral rites, manistic motives
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Zhamsueva, Darima S. "Функциональное назначение некоторых обрядов бурят, посвященных всеобщему благополучию и лучшему перерождению." Монголоведение (Монгол судлал) 14, no. 4 (December 30, 2022): 721–31. http://dx.doi.org/10.22162/2500-1523-2022-4-721-731.
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Introduction. Nowadays lay Buddhist rites pertaining to everyday life and dealing with community, group, family, individual and household causes are viable, needed, and productive enough. Goals. The study aims at revealing most stable household / family rites of the Buryats and determining their essentials and features. Methods. Traditional classification and systematization methods have proved instrumental in identifying stable and changeable properties, local features of family / household rites across various Buddhist ethnic groups in Buryatia. The method of comparative historical analysis serves to define the actual processes of preserving and transforming life cycle rites. Those of observation, interview, and interrogation make it possible to characterize the present-day religious consciousness of lay Buddhists and reveal certain changes in traditional Buryat attitudes and customs that emerged due to historical processes to have yielded some formal peculiarities of basic rituals and rites. The paper pays special attention to the revived everyday rite of sangaril. Results. Field data show that cult practices have preserved only what is best remembered without books and experts, i.e. what is familiar since olden times, most common, and requires no high theological qualifications — if there is a significant loss of the bookish tradition, and in the absence of Buddhist ritual experts of Tibetan origin. So, those are everyday rites most closely connected with folk customs and dealing with economic and household needs of believers that prove most persistent. In other words, what is most closely connected with everyday life does survive and exist. Conclusions. Traditional family and everyday rites, such as oboo, sangaril, maani, funeral and Sagaalgan-related ones (New Year), collective worshipping of sahiusan-protectors for family well-being, are currently perceived as folk customs and viewed as integral elements of the original Buryat ethnic tradition. To date, those are religious ideas and beliefs of the public that serve a most characteristic phenomenon in religious life of Buryatia’s Buddhists, rather than activities of the official clergy. Our observations also attest to that religious efforts of believers tend to increase.
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Marković, Milan. "Liturgy of the Word and Tritekte." Sabornost, no. 16 (2022): 77–87. http://dx.doi.org/10.5937/sabornost2216085m.
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The division of the Liturgy into two parts, the Liturgy of the Word and the Liturgy of the Eucharist, is well known and generally recognized. This division did not occur by chance and without reason. The reason for this division is easily noticeable when observing the order of the modern Liturgy. The fact is that the core of the first part of the Liturgy, the Liturgy of the Word, is the reading and interpretation of the Scriptures. On the other hand, the Liturgy of the Eucharist is based on the offering of the Mystery over the Mysteries. However, it is not the only reason for such a division of the structures of the Liturgy. Also, reason for this division is the history of the origin of these two parts of the Liturgy. The Liturgy of the Eucharist was in the early history defined as the Eucharist. The liturgy of the Word enters the Eucharist much later. The main assumption is that it derives its origin from the asmatic rite of the Tritecte. The same origin of the Liturgy of the Word and Tritekte is obvious. This conclusion is reached by simple observation of these two rites. In this paper, we will try to point out some different assumptions and conclusions. Trithekte is first mentioned in 8th century writings, as an integral service. On the other hand, the Liturgy of the Word is mentioned in the 5th century. This is the reason why cannot be valid attitude that the tritekte is origin of the Liturgy of the Word. We must look for the answer further in the history of the origin and development of Christian worship. We will look for the answer in the synaxis worship that originated in the early church.
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Molnár, Angelika. "Destruction of Church Language by Leo Tolstoy in the “Resurrection” Novel." Current Issues in Philology and Pedagogical Linguistics, no. 3 (September 25, 2023): 145–56. http://dx.doi.org/10.29025/2079-6021-2023-3-145-156.
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The paper examines, firstly, the monologue narrative word in Leo Tolstoy’s novel “Resurrection”, which exposes the church language and ritual; and secondly, a strong balancing of thesis through discursive images. The relevance of the study is due to the fact that the increased interest in the first topic is timeless due to the belittling of the significance of the second, so this study is not aimed at entering into a discussion about the ideological attitudes of the writer, but rather at identifying in this regard some recurring details, motifs and metaphorical constructions generated by the text of the novel. Thus, the aim of the paper is to study the poetic elements of certain fragments of the text of Tolstoy’s novel “Resurrection”, which are created contrary to the ideological interpretation and debunking of the language of the church. Regarding the method of research: for analysis, on the one hand, narrative techniques are highlighted, with the help of which religious rites and language in the “Resurrection” are ridiculed, and on the other, methods of linguapoetic analysis are used. The main conclusions of the study are that while the words, objects, elements and acts of action of Easter praise and communion are exposed in narration, the true spiritual resurrection is presented with the help of natural and sound motifs and the implementation of metaphors at the level of the author’s idiostylistics. As a result of this analysis, it can be argued that in Tolstoy’s novel, closed institutions of power are replaced by a genuine road to enlightenment. Thus, the writer exposes the petrified words of the rite, frees the language from external violence and opens up new perspectives for it, which becomes the “Resurrection”.
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Vinet, Marie-Thérèse. "Contrastive Focus, French N-words and Variation." Canadian Journal of Linguistics/Revue canadienne de linguistique 43, no. 1 (March 1998): 121–41. http://dx.doi.org/10.1017/s0008413100020454.
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AbstractThe aim of this article is to argue that the similarities and differences in the interpretation ofn-words (personne, rien, etc.) in two closely related dialects of French can be explained by considerations linked to lexical properties as well as to properties of contrastive stress in Universal Grammar. The minor lexical differences in the two systems are related to the fact that only in Standard French is a single negation reading ruled out when an adverbial negative marker bearing [+neg, −T, −Asp] features, i.e.,pas, appears in the scope of an unstressedn-word. A general principle is proposed to account for the fact that a contrastively focusedn-word always blocks the local relation which seems necessary for a negative concord reading. It is observed that the presence of an intervening quantifier between the negative quantifier and then-word always induces a Double Negation reading.
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Chernysheva, Yuliya S., and Ivan A. Chernykh. "Russian Vocabulary of Recruit Rites in Language and Folklore (based on materials of the 20th–21st centuries)." Вестник Пермского университета. Российская и зарубежная филология 14, no. 4 (2022): 64–74. http://dx.doi.org/10.17072/2073-6681-2022-4-64-74.
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The article analyzes Russian vocabulary of recruit rites in language and folklore based on the materials of the 20th–21st centuries. This lexical layer is practically not studied in Russian science. The purpose of the work is to explore the etymology of the words rekrut, nekrut (i.e. a recruit, a novice) and the functioning of lexemes used to denote a young man going into the army and his wife (bride). The chronological approach of the study allows us to trace the functioning of the terms of recruit rites from the moment of their appearance in the language and folklore in the 18th century to the present. The analysis is based on data from folklore sources, field materials of ethnographic expeditions, official documents, and fiction. The entire lexical array was divided into four thematic blocks: 1) the word rekrut <recruit> and its derivatives in language and folklore; 2) the word soldat <soldier> and its derivatives in language and folklore; 3) lexemes denoting the wife (bride) of a man who has left for the army; 4) other lexemes denoting those who have left for the army. The first block examines the etymology of the word rekrut and its derivatives, the peculiarities of the functioning of these lexemes in Russian dialects and folklore sources. The second block contains an analysis of the word soldat and the set expressions ukhodit’/otdavat’ v soldaty (can be literally translated as to leave to be a soldier/ to send somebody to be a soldier) as used in folklore texts. The third block examines the lexemes denoting the wife (bride, widow) of a soldier in Russian dialects. The fourth block contains other lexemes denoting a person who has left for the army – prizyvnik, novobranets (i. e. a conscript, newly drafted recruit) etc., and the features of their use in Soviet Russia.
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Carrigan, Coleen. "‘Different isn’t free’: Gender @ work in a digital world." Ethnography 19, no. 3 (September 11, 2017): 336–59. http://dx.doi.org/10.1177/1466138117728737.
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US society is thoroughly computerized and the majority of its population engages in activities involving computers. Why, then, does computer science and engineering (CSE) remain highly male-dominated and seemingly impervious to desegregation? This study explores how CSE professionals in corporations and universities navigate and subvert male hegemony to persist. I document practices in CSE that reproduce the ideological union between masculinity and competency, including hazing, bragging, and bullying. These practices, much like rites of passage, also serve to indoctrinate CSE workers to the core values in computing knowledge production, including constant observation, combative work styles, and male hegemony, all of which differentially impact women. Women who persist in CSE describe their experiences as wearisome, constrained by a fear of being different, and thus further marginalized. I argue that processes and value systems by which people become computing professionals reflect a gendered, technocratic culture, one that reproduces labor segregation in CSE.
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Natalia, Bonifasia Ekta Fima. "Airline Collocation: Frequency Based Analysis with COCA as a Corpus." JET ADI BUANA 8, no. 01 (April 30, 2023): 55–68. http://dx.doi.org/10.36456/jet.v8.n01.2023.7099.
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Collocations are words that co-occur together in any text and have definite association. The use of collocations is part of linguistic awareness which defines how language is used naturally. This study aims to analyze the collocations used in airlines by using Corpus of Contemporary American English (COCA). The data were analyzed both quantitatively and qualitatively. Quantitatively, the data were calculated regarding the frequency, topics and cluster. Qualitatively, the data were verbally analyzed, described, and discussed. The big data is taken from 1990-2019. The frequent words in area of airlines management found in COCA are used as keywords to find concordance of other words or phrases. The results of the study shows that from the three words taken from the script of flight announcement in airport ‘flight’, ‘passenger’, and ‘boarding’ it was found that the frequency risen is 73,870. The topics related to the three words of airlines found is 22,798. The clusters found from the three words by COCA is 34,006 which ‘flight’ word has the largest clusters (18,730). From the COCA analysis, the new words or idioms related to airlines can be used as teaching material in vocabulary for aviation or airlines students.
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Hamilton, Nadine. "Dietrich Bonhoeffer and the necessity of kenosis for scriptural hermeneutics." Scottish Journal of Theology 71, no. 4 (November 2018): 441–59. http://dx.doi.org/10.1017/s0036930618000625.
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AbstractIt is the argument of this article that Dietrich Bonhoeffer's hermeneutical approach understands creaturely existence to be truly held by the Word made flesh as the risen Christ, who is still wholly human and therefore truly present in creation. Therefore, this article argues with Dietrich Bonhoeffer that, for a viable theological hermeneutics, it is critically necessary to consider the kenotic movement of the risen Christ, not only for a proper understanding of holy scripture in its genuine humanness, but also for an understanding of the new creation as taking place in reconciled creatures through the Word.
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Rusnak, Natalia. "Ethnolinguistic nature of folk etymology and taboos." Current issues of social sciences and history of medicine 29, no. 1 (February 25, 2021): 19–23. http://dx.doi.org/10.24061/2411-6181.1.2021.234.
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The purpose of the article is to analyze the Ukrainian nominations due to the internal form of the word. The names of literary language and vernacular on the basis of ethnolinguistic phenomena – folk etymology and taboos are involved in the analysis. The relevence of the study is due to the need to clarify ethnolinguistic phenomena associated with ambivalent tendencies – the vivid imagery of the word and its concealment and reproduction in linguistic concepts. Research methods. In the article as the main general scientific methods of analysis and synthesis are used, as well as linguistic – descriptive, structural and comparative and historical methods. Conclusions. For ethnolinguistics the phenomenon of folk etymology is important, which testifies the desire of speakers to explain the name, illustrates the subconscious attempt of native speakers to poetize the word, to inspire the word with poetry. In folk speech etymology motivates primarily toponyms and nicknames of people. Under the influence of folk etymology the literary language and folk words change their sound composition. Ethnolinguistic character has such a phenomenon as taboo: the word "hides" the internal form. During the Christmas holidays the speakers of the Bukovinian dialects had a taboo on the pronunciation of the word poppy. Taboo was widely used in folk birth rites. Euphemisms are associated with the phenomenon of taboos. In vernacular the word “devil” has many “substitutes”. Periphrases are close to euphemisms. In literary language there are established periphrases which emphasize the feature of the concept.
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Gagnebin, Laurent. "Le rite en perspective protestante : Le rite comme geste." Études théologiques et religieuses 75, no. 4 (2000): 585–603. http://dx.doi.org/10.3406/ether.2000.3622.
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Trying to define the notion of rite and to circumscribe the problems attached to this notion in protestant theology, the author presents rite as gestures which, like words pronounced in fleeting time, must be regarded as ephemeral, precarious, and opposed to any attempt of spatial objectification. Such attemps belong to a geography of salvation characteristic of roman Catholicism, whereas protestantism, according to its iconoclastic essence, prefers to think in terms of history of salvation. Examples borrowed from the field of church architecture and worship illustrate this thesis. Eventually, in order to favour group discussions, the article concludes on some open questions.
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Do Amarante, Dirce Waltrick. "Quando Beckett falha pior: No’s Knife, adaptação para o palco de Textos para nada." Eutomia 1, no. 20 (February 19, 2018): 30. http://dx.doi.org/10.19134/eutomia-v1i20p30-37.
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Este ensaio focaliza as relações entre a palavra escrita e o palco. Dentre os aspectos estudados, destacamos No’s Knife, uma seleção de Texts for Nothing (tradução de Textes pour rien), de Samuel Beckett, concebida e encenada pela renomada atriz irlandesa Lisa Dwan.Palavras-chave: Samuel Beckett; Lisa Dwan; palavra; palco; performance. Abstract: This paper discusses the relationship between written words and the stage. Amongst the aspects presented in the text, the most relevant one is the proccess of making No’s Knife (a selection of Samuel Beckett’s Texts for Nothing), conceived and performed by the renowed Beckett interpreter Lisa Dwan.Keywords: Samuel Beckett; Lisa Dwan; written word; stage; performance.
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Kolomiets, O. P., and V. N. Nuvano. "The rite of cremation in contemporary burial practices of the Chukchi reindeer herders." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 1(56) (March 21, 2022): 171–81. http://dx.doi.org/10.20874/2071-0437-2022-56-1-14.
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In the Reindeer Chukchi and Koryak cultures, cremation practices did not interrupt for centuries. In contem-porary Chukchi culture, burial practices include cremation, leaving the body in the open space, and burial in “Rus-sian style”. Cremation is still practiced among Reindeer Chukchi nowadays, although with some modifications and simplifications. The article is based on the fieldwork materials assembled by authors in 2000–2021 from the vil-lages of Vaegi, Khatyrka, Meinypylgino, Omolon, Kaiettyn, and Ilirney of the Anadyr and Bilibino municipal dis-tricts, as well as on published materials. For the comparative analysis, the ethnographic materials from Kam-chatka and Magadan regions were used. The informants’ answers suggest that contemporary burial rites in Vaegi, Khatyrka, Meinypylgino, and Omolon villages are the closest to the traditional cremation ritual. The pur-pose of this article is the reconstruction of the rite of cremation of Chukchi peoples and compare the traditional ceremony with the contemporary rituals of Reindeer Chukchi from Vaegi, Khatyrka, Meinypylgino, and Omolon localities. This paper described the full cremation ceremonial cycle: the preparation for the burial, sewing the bur-ial clothing, crafting specific tools, distribution of the ceremonial roles, activities on the day before, during and after the cremation. The rite of asking the dead, preserved virtually with no changes till modern days, is described in detailed; the actions of main participants on every stage have been reconstructed. The local differences in the burial ceremony be-tween various Chukchi groups have been specified. Special consideration has been given to the local Chukchi termi-nology, formulas, and spells, which were in use in the burial rite until 1970–1980s. Currently, informants practice simpli-fied elements of the rite, the Chukchi language is not routinely used for the ceremonies, some words being spelled in Russian. Nevertheless, the burial practices have kept the mythological elements such as crossing the border into the other world, dividing of the worlds, creatures-guardians, evil spirits, guardian spirits.
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Dawson, John. "Last Rites and Wrongs—Euthanasia: Autonomy and Responsibility." Cambridge Quarterly of Healthcare Ethics 1, no. 1 (1992): 81–83. http://dx.doi.org/10.1017/s0963180100000116.
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The word “euthanasia” is hopelessly overloaded with emotional connotations. It means so many things to many different people. The implications of euthanasia associated with the Second World War have often rendered the term unsuitable for discussions of a rational manner. As far as I am concerned, what happened in Germany under Hitler had nothing to do with the classic meaning of a gentle and easy death but was rather simply a policy of mass murder.
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O.A., Zhvava. "NAMING OF WEDDING CEREMONY IN THE DIALECTS OF THE REGION BETWEEN BUH AND INHUL RIVERS." South archive (philological sciences), no. 84 (December 23, 2020): 158–63. http://dx.doi.org/10.32999/ksu2663-2691/2020-84-24.
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Purpose. The aim of the article is a presentation of the repertoire and a description of the nomination of family rites of Ukrainian dialects of the region between Buh and Ingul in structural-semantic aspect.Methods: theoretical analysis of the literature; critical analysis of research; descriptive and linguistic-geographical; elements of comparative-historical, comparative-typological methods and methods of contextual analysis.Results. For the first time the verbal means of family rites of Ukrainian dialects as a fragment of the linguistic picture of the world of the speakers of these dialects were studied; published a significant amount of dialectal and ethnographic material, which reflects the state of preservation of traditional family rites and their nomination in the second half of the twentieth century; the spatial behavior of language elements related to traditional culture is studied.Carried out on the border of related related sciences (linguistics, ethnography and folklore) research helps to address theoretical issues related to the specifics of folk cultural terminology, the interaction of the rite and its linguistic implementation in semiotic terms. The practical significance of the study is that the collected and systematized linguistic and ethnographic material can be used in dialect lexicography, etymology, ethnography, didactics.Conclusions. The vocabulary of traditional family rites is one of the most archaic layers of the dialect dictionary. It is not isolated from the vocabulary of other dialects. The Dictionary of Ukrainian dialects of the region between Buh and Ingul contains more than 1000 names to denote the realities associated with the family rites of the region between Buh and Ingul. In the article the vocabulary of the wedding ceremony is structured by thematic and lexical-semantic groups.This opinion is confirmed by the presence of a large number of names that have a permanent character. Constantly verbalized in various dialects were the concepts that make up the core of the rite: the names of the stages of the rites, participants, ceremonial clothing, items used for ritual purposes.Key words: lexical-semantic groups, the vocabulary of traditional family rites, the region between Buh and Ingul, the vocabulary of wedding action. Метою статті є презентація репертуару та опис номінації родинних обрядів українських говірок Бузько-Інгульського межиріччя у структурно-семантичному аспекті.Методи: теоретичний аналіз літератури; критичний аналіз досліджень; описовий та лінгвогеографічний; використано еле-менти порівняльно-історичного, зіставно-типологічного методів та методики контекстуального аналізу.Результати. Уперше досліджено вербальні засоби родинних обрядів українських говірок як фрагмент мовної картини світу носіїв цих говірок; оприлюднено значний за обсягом діалектний та етнографічний матеріал, який відбиває стан збереження традиційних родинних обрядів та їх номінації у другій половині ХХ ст.; досліджено просторову поведінку мовних елементів, пов’язаних із традиційною культурою.Здійснене на межі споріднених суміжних наук (лінгвістики, етнографії та фольклористики) дослідження сприяє вирішенню теоретичних питань, що стосуються проблем специфіки народної культурної термінології, взаємодії обряду та його мовної реалізації в семіотичному плані. Практичне значення дослідження полягає в тому, що зібраний і систематизований мовний та етнографічний матеріал може бути використаний у діалектній лексикографії, етимології, етнографії, дидактиці.Висновки. Лексика традиційних родинних обрядів є одним із найбільш архаїчних шарів діалектного словника. Вона не є ізольованою від лексики інших говірок. У Словнику українських говірок Бузько-Інгульського межиріччя зафіксовано понад 1000 назв на позначення реалій, пов’язаних із родинними обрядами Бузько-Інгульського межиріччя. У статті лексику весільного обряду структуровано за тематичними і лексико-семантичними групами. Спостереження над лексикою досліджуваного регіону дає підстави відзначити збереження репертуару зафіксованих назв як у старшого, так і молодшого поколінь. Таку думку підтверджено наявністю великої кількості найменувань, що мають сталий характер: веис’і|л:’а, |свад’ба, об|зорини, |огл’адита ін. Постійно вербалізованими у різних говірках виявилися поняття, що складають ядро обряду: назви етапів обрядів, учасників, обрядового одягу, предметів, що використовуються з ритуальною метою. Страви і напої рідко мають спеціальні назви (окрім суто обрядових страв). До складу весільної лексики входять здебільшого полісемічні лексеми. Мотивованість назв пов’язана насамперед із вибором мотиваційних ознак, що є основою для називання предметів і явищ.Ключові слова: лексико-семантичні групи, словниковий склад традиційних родинних обрядів, ареал між Бугом та Інгулом, специфіка народної культурної термінології, лексика весільного дійства.
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Frank, Georgia. "“Taste and See”: The Eucharist and the Eyes of Faith in the Fourth Century." Church History 70, no. 4 (December 2001): 619–43. http://dx.doi.org/10.2307/3654543.
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Whenever Ambrose, Bishop of Milan, stood before newly baptized Christians on Easter week, his task seemed straightforward: to explain the meaning of the initiations they had recently undergone. His explanations, however, were peppered with dialogue, as he thought aloud about the impression these rites had made on the new converts. He recounted the previous days' events in these words: “You went, you washed, you came to the altar, you began to see what you had not seen before.” This promise of novel sights, however, could not dispel the neophytes' lingering doubts. Aloud, he imagined their questions: “Is this that great mystery which the eye has not seen nor the ear heard … ? I see waters which I used to see daily; are these able to cleanse me?” Ambrose wondered if the baptism lacked sufficient majesty, such that a catechumen might ask, “‘Is this all?’” Ambrose already knew what he would reply, “Yes, this is all, truly all.” Baptism, the rite often timed to coincide with Easter, might disappoint as much as it inspired awe.
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Carleton, Kenneth W. T. "The traditio instrumentorum in the Reform of Ordination Rites in the Sixteenth Century." Studies in Church History 35 (1999): 172–84. http://dx.doi.org/10.1017/s0424208400014029.
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The traditio instrumentorum is the ceremony in the rite of conferring holy orders in which an object or objects symbolizing the office to be conferred is handed to the candidate with an appropriate accompanying form of words. This ceremony grew in importance through the Middle Ages, to the extent that in Catholic theology it came to be seen as the essential act of ordination. Eucharistic doctrine and the role of the Church in salvation were key areas of conflict in sixteenth-century Reform movements. The Church’s ministry, therefore, being both intensely bound up with ecclesiastical structures and intimately concerned with the appropriate conduct of worship, was profoundly affected by these fundamental debates. A continuing need for some form of structured ministry was widely felt, though often understood as simply the appointment (for a time) of appropriate persons to the ministry of Word and Sacrament whose sacramental qualification for ministry was their own baptism, by which they entered into the priesthood of all believers, which was different from the unique high priesthood of Christ and completely replaced any sense of a sacrificing priesthood, which was tied up with the Old (and superseded) Testament. Looking to their Bibles for this, as for so much else in their ecclesiologies, the Reformers found only the apostolic laying on of hands with prayer in the conferring of ministry.
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Yenson, Mark. "Jacques Dupuis and Chalcedon." Theological Studies 80, no. 2 (May 7, 2019): 271–92. http://dx.doi.org/10.1177/0040563919836241.
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This article reexamines Jacques Dupuis’s distinction between the action of the Word as such and the action of the Word incarnate. Against recent critics, I argue that Dupuis’s Christology is compatible with Chalcedon as interpreted by Leo the Great. I suggest ways in which this Leonine christological approach needs corrective amplification, particularly regarding the unity of Christ and the action of Christ in his risen humanity.
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Henderson, Mae G. "(W)riting The Work and Working the Rites." Black American Literature Forum 23, no. 4 (1989): 631. http://dx.doi.org/10.2307/2904094.
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Дампилова, Людмила Санжибоевна. "THEONYM 'KHAIRKHAN' IN TURKIC-MONGLOLIAN MYTHOLOGY." Tomsk Journal of Linguistics and Anthropology, no. 2(28) (September 18, 2020): 118–26. http://dx.doi.org/10.23951/2307-6119-2020-2-118-126.
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В тюрко-монгольской мифологии при проведении обрядовых действ (почитание небожителей, духов предков, духов гор и огня) наиболее употребительным обращением к божеству является слово хайрхан / кайракан. Статья посвящена значениям данного слова в тюркских и монгольских обрядовых действах, выявлению их различий в зависимости от традиций, обрядового действа, языковых особенностей в диахронном срезе. Актуальным представляется анализ теонима хайрхан / кайракан у монгольских народов в сравнении с сибирскими тюрками Саяно-Алтайского ареала с точки зрения сохранности и трансформации кодового слова в обрядовой традиции. Целью нашего исследования является выявление с семиотической точки зрения значения теонима хайрхан, устанавливаются его коннотации, закрепленные в традиции. Рассмотрена этимология лексемы хайрхан в монгольских и тюркских языках Саяно-Алтайского ареала. Исследована мифологическая семантика данного слова в обрядовых текстах монгольских и тюркских народов. Установлены основные денотаты – верховное божество, дух-хранитель (дух горы, дух огня, дух-онгон), тотем (медведя, змеи). В зависимости от культурного опыта народа значение денотата меняется в разной языковой среде, обрядовой традиции и временном континууме. Предполагается, что строгое соблюдение ритуала, предписанного поведения, передача формульных выражений без изменений способствовали сохранению данной лексемы как ключевого слова в памяти коллектива, и его мифологическая предыстория, имеющая древние сакральные корни, звучит отголоском в ритуальном действе. Установлено, что хайрхан / кайракaн является одним из древнейших символов божества в тюрко-монгольской традиции. Если рассматривать теоним, не выходя за пределы устойчивого культурного контекста, то в тюрко-монгольской мифологии он используется в своем основном денотативном значении как дающий милость. В итоге исследования приходим к выводу, что теоним хайрхан / кайракан, сохраняя свой архетипический мифологический смысл, является устойчивым кодовым словом в тюрко-монгольской обрядовой традиции. In Turkic-Mongolian mythology the most common appealing to the deity during ceremonial actions (veneration of celestial beings, spirits of ancestors, spirits of mountains and fire) is the word khairkhan / kairakan. The article is devoted to the meanings of this word in Turkic and Mongolian rite acts, revealing of their differences depending on traditions, rite action, language features in the diachronic aspect. The analysis of the theonym khayrkhan / kairakan of Mongolian peoples in comparison with Siberian Turks of the Sayan-Altay area from the point of view of preservation and transformation of the code word in the rite tradition seems relevant. The author aims to identify from a semiotic point of view the meaning of the theohym khairkhan, and its connotations, fixed in tradition. The etymology of the word khairkhan in the Mongolian and Turkic languages of the Sayan-Altay area has been considered. The mythological semantics of this word have been studied on material of the rite texts of Mongolian and Turkic peoples. The main denotations, such as the supreme deity, the guardian spirit (spirits of mountains, fire, ongon-spirits), and totem (bear, snake) were revealed. Depending on the cultural experience of the people, the denotation of theonym changes in different language environments, rite tradition and time continuum. It is assumed that strict observance of ritual, prescribed behavior, transmission of formula expressions without changes contributed to preservation of this word as a key word in the memory of the collective. Its mythological background with ancient sacred roots sounds as echo in ritual action. It is established that khairkhan / kairakan is one of the oldest symbols of the deity in the Turk- Mongolian tradition. If one considers the theonym without going beyond the sustainable cultural context, in Turk-Mongolian mythology it is used in its basic denotative meaning as giving mercy. The author concludes that theonym khairkhan / kayrakan, while maintaining its archetypal mythological meaning, is a steady code word in the Turk-Mongolian rite tradition.
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Migranova, E. V., and Yu A. Absalyamova. "SALT IN TRADITIONS AND RITES OF BASHKIR." Izvestiya of Samara Scientific Center of the Russian Academy of Sciences. History Sciences 3, no. 4 (2021): 142–48. http://dx.doi.org/10.37313/2658-4816-2021-3-4-142-148.
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The article is based on materials from the authors’ field expeditions and folklore sources, and reveals the significance of the most important mineral – salt – in the traditional culture of the Bashkirs. The Bashkirs have long used salt from the Iletsk deposit, which was located on the patrimonial lands of the Bashkirs; until the middle of the 18th century they used it for free, for which they paid yasak to the treasury. The authors consider the everyday, pharmacological, religious aspects of the use of salt among the Bashkirs. A special perception of salt was well reflected in the Bashkir vocabulary, in which there are many stable expressions with the word «тоҙ» (bash. 'salt'), for example: «тоҙһоҙ» ('meaningless', literally «unsalted»), «тоҙ күҙ» ('meaningless look, eyes', literally «salt eyes»), «тоҙ һипкән кеүек» ('attractive', literally «like sprinkled with salt»), «һаҡы тоҙло» («very expensive in price», literally «salty price»).
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Bogdanov, Kirill M. "The Tangut Manuscript <i>The First [Shamanistic] Ritual</i> from IOM, RAS Collection. Textual Research and Translation." Письменные памятники Востока 19, no. 1 (January 15, 2022): 5–18. http://dx.doi.org/10.55512/wmo100085.
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The Tangut manuscript Танг 1621 is recorded evidence of the Tangut shamanistic tradition that existed in the Xixia state, but had originated from the religious beliefs of the Tanguts ancestors. This text was discovered among unidentified Tangut texts in the process of cataloguing work. Prior to this this discovery, we came across some indirect references to Tangut shamanism in various sources such as historical documents (The Tangut Codex), ritual or religious text fragments. Most likely, the text in question is an original Tangut text that had originally existed in verbal tradition and was later recorded. Structurally, it consists of 14-syllable verses, including archaisms, unclear metaphors and symbolism. It is a complete manuscript with a title, a short preface, and a logical ending. The titles translation can be only interpreted tentatively, as it literally means The Origin of [Religious] Ecstasy (Russian kamlaniye). However, I guess that to translate the Tangut word 影 as [religious] ecstasy would not be entirely correct in this case, because we find in this text a description of a shamanistic ritual that includes kamlaniye only as its part. The main goal of the rite described here is to defend the world of living beings from the disasters that astral spirits visit on some tribes or ethnic groups for being neglectful of the rules of sacrificial rites or for damaging sacred items. Therefore, this ritual, when it was performed for the first time, was aimed at procuring Heavens support for people. On can assume that, once performed, this rite had laid the foundation for a ritual tradition that preserved the wealth and stability of the community that observed it, and later it became the most basic, principal ritual of the state. I can also assume that it was this archetypal rite that emperor Yuanhao performed as he proclaimed himself emperor of the Xixia State. I should add that the above-mentioned linguistic traits pose a serious challenge to the textual research into this sourcefirst of all, to its proper translation. That is why this study is only a preliminary one. The main goal of interpreting this text is to determine the place of the Tangut shamanistic tradition within the context of the long-time scholarly definition of such religious beliefs.
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Orlowska, Izabela. "The Legitimising Project: The Coronation Rite and the Written Word." Aethiopica 16 (March 9, 2014): 74–101. http://dx.doi.org/10.15460/aethiopica.16.1.700.
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The article and its argument are based on a hitherto unexplored Ethiopian chronicle, which offers a uniquely detailed description of a series of enthronement rites. The article explores and deciphers symbolism displayed in these acts, which was drawn from the past and remodelled to form ideological underpinning for the monarchy of Yoḥannǝs IV (1872–89) and to legitimise his imperial project. The article argues that despite the fact that the record of these events is likely to have been ‘adjusted’ by Ethiopian chroniclers, their writings still points to what they thought should happen during a ritual in order for it to be effective. Consequently, the authors of the chronicle revealed to us the role of ritual in the legitimising project of late 19th-century Ethiopia.
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Mráv, Zsolt, and Réka Neményi. "A new carriage grave and horse burial from Belvárdgyula (Baranya county)." Hungarian Archaeology 12, no. 1 (2023): 10–22. http://dx.doi.org/10.36338/ha.2023.1.4.
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This study discusses the discovery and excavation of a particularly fascinating Roman Period burial representing a rare mortuary rite alongside its preliminary assessment. The burial was discovered by a local archaeology enthusiast on the outskirts of Belvárdgyula: the following excavation in autumn 2021 brought to light a grave pit containing a carriage with a horse team and the burial of a harnessed saddle horse. The carriage is noteworthy not only for its Bacchic bronze sculptural ornamentation and its structural elements but also because of the burial mode involving the partial deposition of carriage components and the yoke, enabling the reconstruction of the horse team. The horse burial provided yet another example of a Pannonian saddle horse interred with an openwork bronze harness fitting set. Both graves yielded a surprisingly high amount of organic remains (wood, leather, and textile) that have enriched our knowledge of the period’s horse harnesses and team-drawn carriages. The burials uncovered at Belvárdgyula have added new details to our overall picture of the local native population of eastern Transdanubia, particularly regarding carriage graves, a distinctive burial type that differs markedly from the funerary rites of Roman-type interments.
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Brown, Gregory Hippolyte, Lisa M. Brunelle, and Vikas Malhotra. "Tagging: Deviant behavior or adolescent rites of passage?" Culture & Psychology 23, no. 4 (August 15, 2016): 487–501. http://dx.doi.org/10.1177/1354067x16660852.
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Tagging is a category of graffiti defined as a stylized signature, monogram, word, or name marked on public and private physical spaces. It is an illegal action seen as a disfigurement to many communities, yet it remains a pre-occupation for adolescents worldwide. This theoretical article explores the hidden aspects of taggers and their subculture. We argue that tagging is a ritualistic act that is part of a psychological growth process suggestive of Arnold van Gennep and Victor Turner’s research on traditional rites of passage practices. We use the developmental theories of Winnicott and Erikson to investigate how these rites of passage experiences are integrated into the adolescent tagger’s psyche. Graffiti writing gives taggers the freedom to discover different aspects of the self; a dynamic interaction with unconscious processes that mirror traditional rites of passage rituals.
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Křížek, Marek. "Characteristic features of frost-riven cliffs: comparison of active frost-riven cliffs in the world and (non-active) frost-riven cliffs in the Rusavská hornatina (Mts.)." Geografie 108, no. 4 (2003): 261–76. http://dx.doi.org/10.37040/geografie2003108040261.
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The author describes frost-riven cliffs, their occurrence, origin and development in different part of the world. He also focuses on periglacial processes (e.g. gelivation, cryoplanation) in the Pleistocene, which formed these landforms, and on processes of humid character in the Holocene, which influence and reform these frost-riven cliffs. The author compares frost-riven cliffs in the Rusavská hornatina (Mts.) (Moravian Carpathians) and frost-riven cliffs in other places of the world. He explains the difference between active frost-riven cliffs and "passive" frost-riven cliffs.
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Candolfi, M. P., W. Koblet, and M. C. Candolfi-Vasconcelos. "DO GRAPEVINES MOBILIZE WOOD RESERVES TO RIPEN THE FRUIT?" Acta Horticulturae, no. 427 (December 1996): 169–70. http://dx.doi.org/10.17660/actahortic.1996.427.20.
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Walter, Tony, and Glennys Howarth. "Last Rites: The Work of the Modern Funeral Director." British Journal of Sociology 48, no. 2 (June 1997): 338. http://dx.doi.org/10.2307/591770.
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Cahill, Spencer E., and Glennys Howarth. "Last Rites: The Work of the Modern Funeral Director." Contemporary Sociology 26, no. 2 (March 1997): 226. http://dx.doi.org/10.2307/2076799.
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English-Lueck, J. A. "Rites of Production: Technopoles and the Theater of Work." Anthropology of Work Review 25, no. 1-2 (March 2004): 21–27. http://dx.doi.org/10.1525/awr.2004.25.1-2.21.
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Клёнышева, Н. Д. "Last kiss in Roman funeral practice." Диалог со временем, no. 78(78) (April 24, 2022): 260–75. http://dx.doi.org/10.21267/aquilo.2022.78.78.017.
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В статье рассматривается «последний поцелуй» в римском похоронном обряде. В латинском языке имелось три слова, означающих поцелуй (osculum, basium, savium), которые во время Поздней Республики и Ранней Империи были синонимами, но osculum считалось «литературным», а «basium» просторечным. Специального термина «последний поцелуй» у античных авторов нет, они использовали разные выражения, хотя почти всегда со словом osculum. «Последний поцелуй» был не ре-лигиозным, а светским необязательным ритуалом, желательным одобряемым поведением, проявлением всего спектра социальных отношений. Он мог быть выражением не только горя, но и социального статуса или демонстрацией политических пристрастий. Древние авторы упоминают, что кто-то из близких стремился поймать душу умирающего ртом (animam ore legere/excipere), но это лишь поэтически возвышенное описание «последнего поцелуя», а не элемент похоронного обряда. The article analizes the "last kiss" in a Roman funeral rite. In Latin there were three words meaning a kiss (osculum, basium, savium), which were synonymous during the Late Republic and the Early Empire, although osculum was considered to be "literary" and "basium" was a colloquial word. The ancient authors did not have a special term for "last kiss", they used different terms, and in most cases the word osculum was used. The "last kiss" was not a religious but a secular, non-obligatory ritual, a desirable approved behaviour, a manifestation of the whole spectrum of social relations. It could be not only a manifestation of grief, but also of social status, as well as a demonstration of political affiliations. Ancient authors mention that someone close to him or her tried to catch the soul of a dying person with his or her mouth (animam ore legere / excipere), but this is just a poetically sublime description of the "last kiss", not an element of the funeral rite.
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Rappa, Antonio L. "Thai funeral rites in late modernity." BOHR International Journal of Social Science and Humanities Research 2, no. 1 (2023): 205–7. http://dx.doi.org/10.54646/bijsshr.2023.50.
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For at least 700 years, the ancient Siamese and modern Thai people have been conducting funerals. These often end with the cremation of the body. The length of the Buddhist wake depends on the social status of the deceased and his or her wealth. Also, for the descendants of the Tai speakers across Southeast Asia, the words and phrases used in ancient Siamese funerals and modern Thai ones have been deeply intertwined with Tai language, Standard Thai Language, Buddhist rites, and Theravada Buddhist scripture from the Pali canon. The objective of this paper is to convey a narrative snapshot of the nature of Thai funerals as they are practiced today via personal experiences and the existing scholarship by local and farang academics. The paper concludes with the meanings that have come to attach themselves to the fascinating world of modern Thai funerals.
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Wasmuth, Ellisif. "ΩΣΠΕΡ ΟΙ ΚΟΡYΒΑΝΤΙΩΝΤΕΣ: THE CORYBANTIC RITES IN PLATO'S DIALOGUES." Classical Quarterly 65, no. 1 (April 2, 2015): 69–84. http://dx.doi.org/10.1017/s0009838814000925.
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Plato makes explicit references to Corybantic rites in six of his dialogues, spanning from the so-called early Crito to the later Laws. In all but one of these an analogy is established between aspects of the Corybantic rites and some kind of λόγος: the words of the poets in the Ion, Lysias' speech in the Phaedrus, and the arguments of Euthydemus and Dionysodorus, the personified Laws and Socrates in the Euthydemus, Crito and Symposium respectively. Plato's use of Corybantic analogies is thus quite extensive. Indeed, according to Ivan M. Linforth, whose 1946 article is still the most rigorous treatment of our sources on Corybantic rites in classical Athens, Plato is our ‘principal witness concerning Corybantic rites and their function’.
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Barker, Margaret. "Atonement: The Rite of Healing." Scottish Journal of Theology 49, no. 1 (February 1996): 1–20. http://dx.doi.org/10.1017/s0036930600036577.
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There has recently been a number of books on the Christian understanding of atonement. What has been fascinating for me is the extent to which these books do, or more often do not, use the Old Testament material on atonement as the basis for what they have to say. The New Testament speaks in a variety of ways about atonement and this has become the centre of Christian dogmatics; but this ‘atonement’ is only loosely related to its Old Testament roots. Did the first Christians, then, radically alter what was understood by atonement, or was this radical alteration made by subsequent expositors of their ideas? The latter is more likely; in other words, the original ‘model’ for New Testament theology has been lost.
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Faisal, Ahmad. "“Banuroja” (One Village with Three Religions): A Model of Social Harmony in Gorontalo." KARSA: Journal of Social and Islamic Culture 27, no. 1 (June 12, 2019): 95–114. http://dx.doi.org/10.19105/karsa.v27i1.2219.
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Banuroja is an acronym for “Bali, Nusa Tenggara, Gorontalo and Java”. From its naming identity, it appears that the community is heterogeneous both in terms of ethnicity, language, culture and religion. The heterogeneity of the people of Banuroja Village is actually an element that strengthens the harmony between them. There does not appear to be arrogance from followers of a particular religion, there is no excessive militancy, there is no intrigue to negate each other. This study shows that there are five aspects which are the key words of the Banuroja social harmony, namely (1) aspects of education and youth; (2) aspects of settlement and tradition; (3) aspects of work; (4) aspects of village government institutions; and (5) other aspects such as the prominent figures / religious elites. The driving aspects of integration on the one hand are actually at the same time a trigger for conflict on the other side. The author argues that the people of Banuroja have succeeded in showing that harmony is not just passive co-existence, not an artificial harmony. Living in diversity, in the context of Banuroja, actually being actualized by active co-existence in intimate friendship dissolves in the specialness of each rite without denouncing the other rites.
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Van Woerkens, Martine. "« Yeux de pierre ». Rite et jeu en contexte hindou." Études mongoles et sibériennes 30, no. 1 (1999): 369–403. http://dx.doi.org/10.3406/emong.1999.1218.
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In Eyes of stone (a documentary by Nilita Vachani), Shanta, a young woman from Rajasthan, is possessed by evil spirits. Placing herself under the protection of the goddess Bhankya Mata, Shanta is finally cured after a long and painful procedure. She is again possessed, this time for a very short moment, by the goddess herself Speaking the word of the goddess, she admonishes her husband, the main cause of her sufferings. After studying the text and context of these two episodes of possession, the author relates them respectively to the notions of sacrifice and avatara. One is led to the conclusion that the idea of “mimesis”, play, is not relevant within the Hindu representation of ritual.
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Heller, Michael. "The Rites and Rituals of Office Work, London 1880-1914." Academy of Management Proceedings 2018, no. 1 (August 2018): 11160. http://dx.doi.org/10.5465/ambpp.2018.11160abstract.
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Parkes, Peter. "Kalasha Rites of Spring: Backstage of a `Disappearing World' Film." Anthropology Today 6, no. 5 (October 1990): 11. http://dx.doi.org/10.2307/3033094.
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Kearl, Michael C. "Last Rites: The Work of the Modern Funeral Director.Glennys Howarth." American Journal of Sociology 102, no. 4 (January 1997): 1210–12. http://dx.doi.org/10.1086/231067.
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Kagitçibasi, Çigdem. "Rites of Passage to Adulthood: Adolescence in the Western World." Human Development 45, no. 2 (2002): 136–40. http://dx.doi.org/10.1159/000048160.
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Upart, Anatole. ":The Rites Controversies in the Early Modern World." Sixteenth Century Journal 51, no. 1 (March 1, 2020): 221–23. http://dx.doi.org/10.1086/scj5101128.
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Dussol, Lydie, Michelle Elliott, Grégory Pereira, and Dominique Michelet. "The use of Firewood in Ancient Maya Funerary Rituals: A Case Study from Rio Bec (Campeche, Mexico)." Latin American Antiquity 27, no. 1 (March 2016): 51–73. http://dx.doi.org/10.7183/1045-6635.27.1.51.
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In this paper, we examine wood charcoal assemblages that were recovered from ash layers in Terminal Classic (A.D. 800–950) burials at the Maya site of Rio Bee to understand the use of fuel wood in funerary rites. Compared to charcoal deposits from domestic and non-funerary contexts, the spectrum of wood taxa used in the burial deposits is unique, which suggests specific fire-related practices. Members of the Sapotaceae family and Cordiasp. dominated all contexts and were clearly primary fuels. In contrast, the use of pine (Pinus sp.), which does not grow locally today, was limited to ritual practices. In addition, it seems that a deliberate effort was made to maximize the taxonomic richness of the fuel wood used in burials. Funerary charcoal deposits appear to have been carefully and intentionally “composed” for burning during funerary rites. We propose that this practice materialized the relationship between fire, ash, and the cycles of life and death, which are often symbolized by plant life cycles in the worldview of ancient Maya societies. This study also emphasizes the contribution of anthracological (wood charcoal) analysis to the reconstruction of human behavior and the importance of systematic paleoethnobotanical sampling in funerary contexts.