Relevant bibliographies by topics / Rites and ceremonies

Academic literature on the topic 'Rites and ceremonies'

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Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Rites and ceremonies"

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Grzesiak, Emilia. "Społeczne konstruowanie rytuałów i symboli akademickich." Studia Edukacyjne, no. 53 (June 15, 2019): 27–39. http://dx.doi.org/10.14746/se.2019.53.2.

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Rites and ceremonies are very important in university reality. They are extremely important for maintaining the continuity of academic values and highlighting the rank of certain events, which is particularly visible during various academic ceremonies. This article will be devoted to academic rituals, ceremonies and symbols in the context of their social meaning and values. I refer this issue to other dimensions of socio-cultural reality (including ceremonial court practices), I will look for similarities, explaining their significance and roles. I will try to justify how – regarding their long history and tradition – we can understand them in the 21st century.
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Suprun-Yaremko, Nadiya. "Kuban Ukrainian-Cossack Wedding: Songs & Ceremonial, structural analysis." Ethnomusic 14, no. 1 (2018): 47–73. http://dx.doi.org/10.33398/2523-4846-2018-14-47-73.

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In current article author presents traditional Kuban Ukrainian-Cossack wedding, on the ground of typological data, archived in 268 items, recorded in 46 settlements of historical Chornomorya (contemporary Kyban lowlands region of Russian Federation), transcribed and archived according to the historically reconstructed wedding ceremony of procession 29 magical rites. Overall the collection is subdivided upon the rites of initiation, wedding & post-wedding ceremonies; by 62 structural-melodical typology-recitatory-exclamational (134), cantilena (31), of mixed types (102), dancant (1). The recitatory-exclamatory songs constitute the core of wedding ceremonies, cantilena mixed - the historical epic songs, cantilena mixed dancant – the core of common non-ritual songs. The initiation rites (82) correspond to 10 ceremonies-wooing, betrothal, engagement, crowning of a wreath, maiden evensongs, summon songs, wedding feast, orphan songs, wedlock. 178 items illustrate 16 wedding rites of ceremony, according to wedlock, wedding feast, redemption of the bride, treatment of bride, ritual maiden evensongs, wedlock attire, the departure of the bride. 8 songs correspond to three rites of post-wedding ceremony. The recitatory-exclamatiory songs are performed on every ceremony of a rite (as an integral rite) or interferential (as co-habitative, musicianship of a ceremonial), formulating a polythem atic and polysemantic ceremony. In dramatical-epic songs the melodic embellishments flourish over the vocalized vowels. 15 non-ritual lirycal songs were performed irregarding of the ceremony. Ethnomusical analysis arguably supports the theory of common historical origin and background of songs and rites under consideration, preserved in commemoration of singers, the legacy of kuban history' historical traditions, of rytmicall cowariative combinatories and art of vocalizing and embellishments.
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Suprun-Yaremko, Nadiya. "Kuban Ukrainian-Cossack Wedding: Songs & Ceremonial, structural analysis." Ethnomusic 14, no. 1 (2018): 47–73. http://dx.doi.org/10.33398/2523-4846-2019-14-1-47-73.

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In current article author presents traditional Kuban Ukrainian-Cossack wedding, on the ground of typological data, archived in 268 items, recorded in 46 settlements of historical Chornomorya (contemporary Kyban lowlands region of Russian Federation), transcribed and archived according to the historically reconstructed wedding ceremony of procession 29 magical rites. Overall the collection is subdivided upon the rites of initiation, wedding & post-wedding ceremonies; by 62 structural-melodical typology-recitatory-exclamational (134), cantilena (31), of mixed types (102), dancant (1). The recitatory-exclamatory songs constitute the core of wedding ceremonies, cantilena mixed - the historical epic songs, cantilena mixed dancant – the core of common non-ritual songs. The initiation rites (82) correspond to 10 ceremonies-wooing, betrothal, engagement, crowning of a wreath, maiden evensongs, summon songs, wedding feast, orphan songs, wedlock. 178 items illustrate 16 wedding rites of ceremony, according to wedlock, wedding feast, redemption of the bride, treatment of bride, ritual maiden evensongs, wedlock attire, the departure of the bride. 8 songs correspond to three rites of post-wedding ceremony. The recitatory-exclamatiory songs are performed on every ceremony of a rite (as an integral rite) or interferential (as co-habitative, musicianship of a ceremonial), formulating a polythem atic and polysemantic ceremony. In dramatical-epic songs the melodic embellishments flourish over the vocalized vowels. 15 non-ritual lirycal songs were performed irregarding of the ceremony. Ethnomusical analysis arguably supports the theory of common historical origin and background of songs and rites under consideration, preserved in commemoration of singers, the legacy of kuban history' historical traditions, of rytmicall cowariative combinatories and art of vocalizing and embellishments.
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Boangiu, Gabriela. "The symbolic imaginary specific to the wedding in Oltenia." Current issues of social sciences and history of medicine 30, no. 2 (May 13, 2021): 68–72. http://dx.doi.org/10.24061/2411-6181.2.2021.271.

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In the work of Arnold Van Gennep “Les rites de passage "carried out a typology of rites. Wedding ceremonies are influential to change the status, the formation of personalities of young people, integrating them into a larger village community. The article is covered features of wedding ceremonies in Oltenia in comparison with other Romanian regions. The stages of the wedding are very rich symbolic features, in addition, can be distinguished numerousrites concerning unmarried youth, restrictive rites or aggregation rites. Arnold Van Gennep's theory may continue to help carry out new ethnological research.
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Monia, Landi Pussang. "Birth Rituals and Associated Taboos among the Apatanis of Arunachal Pradesh." Dera Natung Government College Research Journal 2, no. 1 (2017): 40–53. http://dx.doi.org/10.56405/dngcrj.2017.02.01.05.

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Rites of passage are rituals or ceremonies signifying an event in a person’s life, indicative of a transition from one stage to another, as from adolescence to adulthood. The same can also be explained as ceremonies that mark important transitional periods in a person’s life, such as birth, puberty, marriage, having children, and finally death. They usually involve ritual activities and teachings designed to strip individuals of their original roles and prepare them for new roles. Rites of passage are ceremonial events, existing in all historically known societies that mark the passage from one social or religious status to another. This paper elaborates on the importance of culture and traditions of childbirth among Apatanis and assesses the wealth of rites, customs, and traditions as wellas the wish of the people to have large families. This study helps tolearn more about the process of childbirth, associated with religious rites of theApatani people, viewed with the eyes of those that lived it in the last century. The analysis of the goal of this study uses theanalysis of secondary data and quality method of data collection through interviewson site, study of various primary and secondary sources of data as well as old publicationslinked with this study. The findings of this study point out that theApatanis has rich traditions, rites, practices, customs, and experiences that providea combination of the typical dresses of the area, diverse cuisine, and songs and dances formoments of joy of childbirth.
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Montaño Salas, Leonardo Alberto. "Las ceremonias ancestrales y tradicionales de la etnia Wayúu, un estudio a través de su ceremonial y protocolo / The ancestral and traditional ceremonies of the Wayúu ethnic group, a study through hits ceremonial and protocol." REVISTA ESTUDIOS INSTITUCIONALES 4, no. 6 (June 28, 2017): 165. http://dx.doi.org/10.5944/eeii.vol.4.n.6.2017.18995.

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“Wachuküa müsüka sain wanée a’laülaa joyotüsü spünalu’u ka’i katspüla skujainjatüin sukuwa ipa sumüin wachonyuu ée antüin skal’uu ka’kat”(Texto en “wayuunaiki”…idioma Wayúu)[La tradición es como una anciana que sentada en el camino de los días cuenta a las jóvenes generaciones las experiencias que ella ha vivido.]“Los Wayúu son gente de arena, sol y viento, llevan adentro la moral del desierto, han resistido durante siglos en la península de la Guajira, son grandes artesanos, y comerciantes, luchadores incansables por sus derechos históricos, que han sido muy violentados por la discriminación y el racismo”.Investigar en el mundo mágico y cosmogónico de una etnia ancestral es adentrarse en un espacio lleno de sabiduría e importantes conocimientos, lo cual no permite que el estudio del ceremonial y el protocolo escape a ello. La etnia indígena WAYÙU, ubicada en el espacio geográfico de territorio de 15.300 km2 dentro del departamento de la Guajira, Colombia, y 12.000 km2 dentro del estado Zulia, Venezuela, es un ejemplo importante de la necesidad de buscar en nuestras raíces interrogantes que a simple vista no pareciera tener respuesta. Porque hablamos de ceremonial y protocolo en las Ceremonias ancestrales y tradicionales de la etnia Wayúu? porque todo grupo humano antropológicamente ha demostrado que sus raíces provienen de MITOS, los cuales se transformaron y escenificaron en RITOS, estos evolucionaron a RITUALES que se convirtieron en CEREMONIAS, que con el paso del tiempo se estructuraron en CEREMONIALES y que fueron estructurados y normados como base de lo que hoy denominamos PROTOCOLO. De esta forma logramos llegar a la raíz primigenia del entendimiento antropológico y científico de nuestro conocimiento protocolar.La etnia Wayuu descendiente de los Arawak, presenta casi inalterablemente una serie de ceremonias ancestrales que basados en su estructura social matrilineal (podemos definir el matrilinaje Wayúu como un grupo de descendencia unilineal genealógicamente definido. Estos linajes tienen como elemento común los nexos de consanguinidad, ya que todos los individuos de cada grupo se identifican como descendientes de los mismos antepasados por línea femenina) y sin haber sufrido modificaciones estructurales importantes a través de los años, nos da una visión muy acertada de cómo podemos tras polar sus ceremonias a nuestro saber académico del protocolo actual. La estructura ceremonial de esta etnia se centra en tres hechos sociales específicos, la pubertad, la unión de pareja y en la muerte. Conoceremos como hay un eje central y conductor de estas ceremonias y cuáles son las figuras más relevantes en ella. Descubrir que, aunque no existe de manera formal el uso de términos “protocolares” la acción protocolar en si misma se realiza, como el uso de la precedencia, la etiqueta, el ente organizador, etc.___________________“Wachuküa müsüka sain wanée a’laülaa joyotüsü spünalu’u ka’i katspüla skujainjatüin sukuwa ipa sumüin wachonyuu ée antüin skal’uu ka’kat”(Text in "wayuunaiki”... language Wayúu)[The tradition is like an old woman sitting in the road that has to the younger generations the experiences that she has lived].Them Wayuu are people of sand, Sun and wind, carry in the moral of the desert, have resisted during centuries in the peninsula of the Guajira, are large craftsmen, and merchants, fighters tireless by their rights historical, that have been very violated by the discrimination and the racism.Investigate in the World Magic and cosmogonic of an ethnic ancestral is enter is in a space full of wisdom and important knowledge, which not allows that the study of the ceremonial and the Protocol escape to this. The ethnic indigenous WAYUU, located in the space geographical of territory of 15,300 km2 within the Department of the Guajira, Colombia, and 12,000 km2 within the State Zulia, Venezuela, is an example important of the need of search in our estate questions that to simple view not seems have response. Because talk of ceremonial and Protocol in the ceremonies ancestral and traditional of the ethnic Wayuu? because all group human anthropologically has shown that their estate come of myths, which are transformed and staged in rites, these evolved to RITUAL that is developed in ceremonies, that with the step of the time is structured in CEREMONIAL and that were structured and regulated as base of what today call Protocol. In this way we were able to reach the primordial root of anthropological and scientific understanding of our knowledge Protocol. The Wayuu descendant of the Arawak ethnicity, almost relentlessly presents a series of ancient ceremonies based on matrilineal social structure (we can define the genealogically defined matrilineality Wayuu as a group of unilineal descent. These lineages have common element the ties of consanguinity, since all individuals in each group identify themselves as descendants of the same ancestors by female line) and without having undergone significant structural changes over the years, gives us a very successful vision of how we can after polar ceremonies to our academic knowledge of the current Protocol. The ceremonial structure of this ethnic group focuses on three specific social facts, puberty, the union of couple and in death. We know as a conductor and central axis of these ceremonies and what are the most important figures in it. Discover that, even if it does not exist in a formal way the use of terms "Protocol" action Protocol if same occurs, as the use of precedence, label, the organizing entity, etc.KEYWORDS: Protocol, Ceremonial, Ethnicity, Cosmogony, Rites
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Kosintsev, P. A., O. P. Bachura, and V. S. Panov. "REMAINS OF BROWN BEAR (URSUS ARCTOS L.) FROM THE KANINSKAYA CAVE SANCTUARY IN THE NORTHERN URALS." Archaeology, Ethnology & Anthropology of Eurasia 46, no. 2 (June 29, 2018): 131–39. http://dx.doi.org/10.17746/1563-0110.2018.46.2.131-139.

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Fossil remains of brown bear from Kaninskaya cave in the northern Ural are described. They were accumulated during the Late Bronze Age, Early Iron Age, and Late Iron Age as a result of human activity. We analyze the composition of skeletal elements and the nature of their fragmentation. Sex and age of individuals whose bones were apparently used in rituals are assessed, and the seasonality of these ceremonies is evaluated. The main object of ceremonial actions during all chronological periods was the head. Crania and mandibles were cracked into several parts according to one and the same fashion. Other skeletal parts were used much less often. Most postcranial bones were likewise broken into several pieces. Such practices differ from modern Ob Ugrian bear rituals. In the Bronze Age, heads of adult male and female bears were used, and the ceremonies were performed mainly in winter, less often in summer and autumn, and very rarely in spring. In the Iron Age, too, heads of adult animals, mostly males, were used, and ceremonies were held throughout the year but more often in summer and in winter. Seasonal bear rites were not practiced. Certain elements of rites, differing from those of modern Ob Ugrians, are reconstructed. Modern Ob Ugrian bear rituals were formed in the Late Iron Age.
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Qlichev, Ulugbek A. "POST-FUNERAL RITES AND RITUALS." CURRENT RESEARCH JOURNAL OF HISTORY 04, no. 04 (April 1, 2023): 9–13. http://dx.doi.org/10.37547/history-crjh-04-04-03.

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Thorough and perfect study of the history of the material and spiritual culture of the Uzbek people has become one of the most urgent problems of our time. Because the attitude to history, material and spiritual life has changed, our national values have been revived, many of our customs and ceremonies, which have developed over the centuries and have preserved their traditional forms and manifestations, have their own place in life again found a place. Therefore, the information collected as a result of ethnographic research is of great importance in order to write the history of the peoples of Uzbekistan in a correct and popular way, fully using evidence and documentary materials.
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Tsukahara, Yasuko. "State Ceremony and Music in Meiji-era Japan." Nineteenth-Century Music Review 10, no. 2 (December 2013): 223–38. http://dx.doi.org/10.1017/s1479409813000244.

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The music culture of Japan following the Meiji Restoration of 1868 is characterized by the coexistence and interdependent development of three types of music: (1) traditional music passed down from the Edo period (1603–1867) as exemplified by gagaku (court music); (2) the Western music that entered the country and became established after it was opened to the outside world; and (3) modern songs that were the first to be created in East Asia, such as shōka and gunka (school and military songs). These three types of music each played the role required of them by the Meiji state, and they became indispensable elements of the music culture of modern Japan. Traditional music is an irreplaceable fund of original musical expression intrinsic to Japan, Western music offers a common language facilitating musical contact in international society, especially with countries of the West, and modern songs are an essential tool for unifying the Japanese people through the act of ‘singing together in Japanese’.This article examines the way in which the coexistence of these three types of music began, from the perspective of the musical expression of national identity in the state ceremonies of the Meiji era, namely imperial rites, military ceremonies and school ceremonies. Gagaku was reorganized and strengthened in the 1870s as the music of Japan's imperial rites, and it was given priority both within Japan and overseas, as the most intrinsic of Japan's genres of traditional music. The gagaku scales, defined clearly only from 1878 onwards, were used to amalgamate the musical language of Japan's state ceremonies by their use in ceremonial pieces for military and school ceremonies. This article clarifies the special role played by gagaku in post-Restoration nineteenth-century Japan.
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Cabrera Sánchez, Margarita. "La muerte del príncipe Don Juan. Exequias y duelo en Córdoba y Sevilla durante el otoño de 1497 = The Death of Prince Juan. Funeral Rites and Mourning in Cordoba and Seville during the Autumn of 1497." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 31 (May 11, 2018): 107. http://dx.doi.org/10.5944/etfiii.31.2018.21137.

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La finalidad de este trabajo es estudiar las circunstancias de la muerte del príncipe don Juan, los ritos post mortem y las ceremonias fúnebres que tuvieron lugar en Córdoba y Sevilla. Además, nos hemos detenido a analizar cómo pudieron transcurrir los primeros años de su vida y su adolescencia, ya que los testimonios consultados revelan una salud frágil, que, probablemente, pudo precipitar su temprano fallecimiento. Las numerosas fuentes a las que hemos tenido acceso nos han permitido obtener datos inéditos sobre el ceremonial funerario, las manifestaciones de duelo y el volumen de gastos al que tuvieron que hacer frente los concejos de Córdoba y Sevilla para despedir, como la ocasión merecía, al príncipe heredero. The purpose of this paper is to study the circumstances of the death of prince Juan, the post mortem rites and the funeral ceremonies that took place in Cordoba and Seville. In addition, we have analysed how the first years of his life and adolescence may have taken place, since the testimonies consulted reveal a fragile health that probably could have determined his early death. The numerous sources to which we have had access allowed us to obtain unpublished information on the funerary ceremonial, the demonstrations of mourning and the level of expenditure that was assumed by the councils of Cordoba and Seville to pay their last respects to the heir prince.
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Dissertations / Theses on the topic "Rites and ceremonies"

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區展秋 and Chin-chau Joseph Au. "Special rituals and their significance in the Royal Hong Kong Police Force." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1994. http://hub.hku.hk/bib/B31977571.

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Tennant-Ogawa, Ella. "Cosmological practices in Hongkong and Japan today : a comparative study of indigenous Taoist and Shinto beliefs and practices /." [Hong Kong] : University of Hong Kong, 1993. http://sunzi.lib.hku.hk/hkuto/record.jsp?B13457111.

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Tawiah, Augustine. "Critical contextualization in Ghana the case of Akan funeral rites and ceremonies /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p018-0106.

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Howard, Thomas M. "Rites of passage a paradigm for adolescent transformation /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Zuraw, John A. "Ecclesiastical funeral rites a change in law and perspective /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Tennant-Ogawa, Ella. "Cosmological practices in Hongkong and Japan today: a comparative study of indigenous Taoist and Shintobeliefs and practices." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1993. http://hub.hku.hk/bib/B31950425.

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Hasan, Shah M. "Leading rites : an examination of ritualization in faculty leadership /." View abstract, 2004. http://wwwlib.umi.com/dissertations/fullcit/3191704.

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Godson, Lisa. "Ceremonial culture in the Irish free state, 1922-1939." Thesis, Royal College of Art, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.602328.

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Bruner, David E. "Symbols for the living synthesis, invention, and resistance in 19th to 20th century mortuary practices from Montgomery and Harris County, Texas /." Diss., Online access via UMI:, 2007.

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Karianjahi, Muhia M. "Constructing Christian rites of passage that enhance community in East African churches." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Books on the topic "Rites and ceremonies"

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Gamble, David P. Mandinka ceremonies. Brisbane, CA: Gamble & Rahman, 1998.

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Rose, H. A. Rites and ceremonies of Hindus and Muslims. Delhi: Amar Prakashan, 1985.

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Assembly, American Spiritualist. American Spiritualist Assembly: Service manual, rites & ceremonies. Rockford, IL: American Spiritualist Assembly, 2000.

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Jeffrey, Denis. La fabrication des rites. Montreal: Presses de l'Université Laval, 2015.

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Feng, Ge. Chinese rites and rituals. Beijing: China Intercontinental Press, 2011.

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Singh, Mina. Ceremonies of the Sikh wedding. Delhi: Rupa, 2005.

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Philips, Abu Ameenah Bilal. Funeral rites in Islam. 2nd ed. Riyadh, Saudi Arabia: International Islamic Pub. House, 2005.

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Marion, Péruchon, ed. Rites de vie, rites de mort: Les pratiques rituelles et leurs pouvoirs : une approche transculturelle. Paris: ESF, 1997.

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Bayard, Jean Pierre. Le sens caché des rites mortuaires. Escalquens: Dangles, 2007.

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Johnston, Basil. Ojibway ceremonies. Toronto: McClelland and Stewart, 2003.

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Book chapters on the topic "Rites and ceremonies"

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Cochran, Judith. "Rites and Ceremonies." In Routledge Library Editions: Egypt, Vol10:168—Vol10:199. London: Routledge, 2021. http://dx.doi.org/10.4324/9780203079140-142.

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van Beek, Walter E. A. "Cyclic Rites, Calendar Ceremonies." In Encyclopedia of African Religions and Philosophy, 154–57. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_98.

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Boulgakova, Tatjana. "Archaic rites in Nanaian shamanic ceremonies." In Shamanism and Northern Ecology, 279–90. Berlin, New York: DE GRUYTER, 1996. http://dx.doi.org/10.1515/9783110811674.279.

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Salonia, Matteo. "Asian Ceremonies and Christian Chivalry in Pigafetta’s ‘The First Voyage Around the World’." In Palgrave Series in Asia and Pacific Studies, 83–110. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-0124-9_4.

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AbstractThis essay focuses on early Iberian Asia and explores the theme of curiosity in the Asian sections of Antonio Pigafetta’s First Voyage Around the World, an account of the Magellan expedition. The contribution discusses Pigafetta’s narrative after the finding of the Strait, fleshing out both the colorful images of Asian rites and the presence of Christian chivalry in the text. Pigafetta portrays the Philippines, the Moluccas, and other islands from the perspective of an intellectual knight, self-consciously shaping his own character not only in the past, but also in the future. On the one hand, his guided curiosity usually avoids judgments about the strange societies that he observes; on the other hand, the importance of chivalric values demonstrates the resilience of cultural backgrounds and locally rooted meanings even at the moment of encounter. There is empathy rather than “othering,” but this is not in contradiction with Pigafetta’s cultural and religious identity.
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Van Gelder, Klaas. "Dynastic Communication, Urban Rites and Ceremonies, and the Representation of Maria Theresa in the Austrian Netherlands." In Die Repräsentation Maria Theresias, 369–79. Wien: Böhlau Verlag, 2020. http://dx.doi.org/10.7767/9783205211860.369.

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Wierschin, Martin. "The Booke of the Common Praier and Administracion of the Sacramentes, and other Rites and Ceremonies of the Churche." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_11398-1.

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Gosman, Martin. "The Ceremonial in the Estates General of France." In Ritus et Artes, 191–213. Turnhout: Brepols Publishers, 2008. http://dx.doi.org/10.1484/m.ritus-eb.3.957.

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Dille, Glen F. "Of some customs, ceremonies, and rites of the Indians of the Spicelands; and of how the [f. 61v] Castilians left Maluco for India, passing by way of Java; and especially of Captain Urdaneta, the one who most travelled and saw things of those parts; and of where pepper is obtained and of the commerce between the Levant and the Malacca; and how Urdaneta came to Lisbon, Portugal, and from there went to Castile to report to His Majesty’s Royal Council of the Indies all that happened in the Spicelands (His Caesarean Majesty being absent from Spain); and how later he passed through this city of Santo Domingo on the island of Hispaniola with Adelantado Don Pedro de Alvarado where he and Martín de Islares informed me of what was previously reported and of what will be told in this chapter." In Spanish and Portuguese Conflict in the Spice Islands the Loaysa Expedition to the Moluccas 1525–1535, 135–39. Abingdon, Oxon ; New York, NY : Routledge, [2021] | Series: Hakluyt Society, third series ; No. 30: Routledge, 2021. http://dx.doi.org/10.4324/9781003144472-35.

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"RITES AND CEREMONIES." In Sons of Ishmael (RLE Egypt), 197–232. Routledge, 2013. http://dx.doi.org/10.4324/9780203070352-17.

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Malhotra, Karamjit K. "Rites and Ceremonies." In The Eighteenth Century in Sikh History, 142–69. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780199463541.003.0005.

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Conference papers on the topic "Rites and ceremonies"

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Forstenpointner, Gerhard, Alfred Galik, and Gerald E. Weissengruber. "The zooarchaeology of cult. Perspectives and pitfalls of an experimental approach." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-17.

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A broad variety of ritual behaviours involve the killing and/or consumption of domestic as well as game animals, and are functionally assigned to most important social procedures and ceremonies such as religious worship, activities of public administration or funerary rites and very often also to subsistence-oriented sacrifice. Material remains indicative of these ceremonies reveal specific aspects of the ritual procedure, but their significance is always dependent on the degree of scrutiny that has been spent during archaeological excavation and more so in the analysis of the finds. Focusing on ritual patterns in Mediterranean antiquity, the remains of burnt offerings and agglomerations of caprine horn cores are attested frequently by the zooarchaeological record. Even when literary descriptions of all of these sacrificial activities are available, obvious uncertainties about the actual procedure of burning meria and osphys and of the consecration of goat horns made experimental efforts necessary. Experimental approaches characterize a well established methodological tradition in archaeological and historical research, not only enhancing our understanding of poorly handed down evidence of ancient life, but also allowing the feasibility of reconstructive suggestions to be judged. On the other hand, obtaining evidence by means of experimental studies always has to take into account potential and maybe biasing phenomena of convergence. Talking in terms of evolutionary biology, the phenotypically similar appearance of archaeological findings and experimental results has to be understood as the outcome of two distinctly evolved and necessarily different processes.
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COMORAŞU, Aura. "The paradigm of expressiveness at the lexico-semantic level in Spells Collected by Stefania Cristescu." In Învățământul superior: tradiţii, valori, perspective. "Ion Creanga" State Pedagogical University, 2023. http://dx.doi.org/10.46727/c.29-30-09-2023.p271-280.

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The artistic values of enchantment have been repeatedly discussed, highlighting the fame of magical poetry that it has acquired. At every step, the nature of the image and the topic of the phrase from the charms collected by Ștefania Cristescu enchant, revealing a special beauty, an expression of some ceremonial acts. Magic is illustrated in the village of Cornova by the existence of a large number of superstitious beliefs and practices that are well rooted in the spiritual life of the people. The importance of Ștefania Cristescu's collection to the enrichment of monographic research in the field of ethnostylistics is illustrated by the analysis of premarital rites within the popular discourse. Therefore, through this analysis, we tried to highlight the way in which premarital magic is reflected in the popular discourse.
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Алексеева, Е. М. "Anthropomorphic ‘tombstones’ of the Gorgippia necropolis." In Древности Боспора. Crossref, 2018. http://dx.doi.org/10.25681/iaras.2018.978-5-94375-250-6.9-23.

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Traditionally, anthropomorphic sculptures from the necropolis of the ancient city of Gorgippia are flattened half-shapes without detailed face and body contours, merely trunks and heads. In the Northern Black Sea region such monuments are characteristic of the IV–II centuries BC, but some date back to the first centuries of the Common Era. There is a reason to believe that they were used for ceremonial purposes rather than as markers of particular burial grounds or gravestones in the conventional meaning. Faceless half-shapes in Greek necropolises are associated with rites of the worship of Persephone, who dies (as represented by faceless sculptures) and then resurrects (by sculptures with painted faces) as seasons change. They could be used like special posts – ‘cippi’ – for marking sacred places within necropolises with libations and sacrifices in honor of gods with chthonic properties. Such incarnations are observed in Persephone (Kore), Demeter, Aphrodite, Artemis and their male counterparts – Dionysus, Hercules, Hermes, Eros. Epitaphs and carved scenes related to traditions of the funeral ritual on the anthropomorphic objects turned them into tombstones dedicated to specific deceased individuals.
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Ворошилова, О. М., and А. Н. Ворошилов. "GOLD IN FUNERAL CLOTHING OF LATE ANTIQUE PHANAGORIA." In Hypanis. Труды отдела классической археологии ИА РАН. Crossref, 2023. http://dx.doi.org/10.25681/iaras.2022.978-5-94375-381-7.53-68.

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Статья посвящена костюму жителей позднеантичной Фанагории, украшенному золотом. Женский убор с золотыми бляшками, типичный для варварской аристократии гуннского времени, связан с Боспором и широко известен в комплексах позднеантичного времени. Однако погребений, где элементы костюма сохранились in situ немного. В Фанагории нашивные украшения одежды происходят из девяти престижных погребальных комплексов. Эти материалы позволяют реконструировать женский погребальный костюм Боспора Киммерийского в позднеантичное время. Особую ценность имеет комплекс из северной камеры склепа 315/2019, в котором многочисленные золотые предметы найдены непотревоженными на шее и груди женщины. Они разделяются на два набора: детали ворота нижней одежды/платья и обшивку ворота верхней одежды (плаща или накидки). Великолепная сохранность этого комплекса украшений позволяет реконструировать особенности фасона одежды. Золотые детали декора женской одежды гуннского времени, скорее всего, имеют боспорское происхождение. Они близки к церемониальным изделиям из золотой и серебряной фольги, имитировавшим дорогие ременные гарнитуры и монеты в погребальном обряде позднеантичного времени. Фанагорийские материалы дают нам основания выдвинуть гипотезу о распространении в элитарной культуре эпохи Великого переселения народов на Боспоре Киммерийском женского костюма, декорированного золотыми нашивками, который с высокой долей вероятности мог быть погребальным, то есть специально изготовленным для похорон знатных и состоятельных горожанок Боспорского государства того времени. The article deals with gold-decorated clothing used by residents of late antique Phanagoria. Women’s attire with golden plaques, which is typical for the barbarian aristocracy of the Hunnic Age, was connected with Bosporos and well known in late ancient complexes. However, there are not so many burials where clothing elements survived in situ. In Phanagoria, sewn-on clothing decorations are found in nine prestigious burial complexes. These materials allow us to reconstruct women’s funeral clothing used in the Cimmerian Bosporos in Late Antiquity. A complex from the northern chamber of tomb 315/2019 is of special value, since it includes numerous golden items found undisturbed on woman’s neck and chest. They are divided into two sets: elements of underclothing/dress collar and strapping of outer cloth ing (cloak or cape) collar. Very good preservation of this decoration complex allows us to reconstruct the specific features of the clothing style. Golden elements in decorations of Hun nic Age women’s clothing are most likely of Bosporan origin. They are close to ceremonial articles made of golden and silver foil, which imitated luxurious belt fittings and coins in funeral rites of Late Antique period. The Phanagorian materials suggest that the women’s clothing decorated with golden plaques was widespread in the elite culture of the Migration Period in the Cimmerian Bosporos and could be tailor-made for funerals of noble and wealthy Bosporan townswomen of that time.
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Reports on the topic "Rites and ceremonies"

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Kenya: Community sensitization must precede alternative coming-of-age rite. Population Council, 2002. http://dx.doi.org/10.31899/rh2002.1012.

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Female genital cutting (FGC) is practiced as a rite of passage in over half of Kenya’s districts. Kenyan nongovernmental agency Maendeleo Ya Wanawake (MYWO) has long conducted community sensitization focused on discouraging this practice. In 1996, MYWO began implementing the “alternative rite” (AR) intervention in sensitized communities. Girls participating in AR receive family life education in seclusion, followed by a public graduation ceremony recognizing them as adults. They are not cut as part of the ceremony. In 2000, the Population Council carried out an assessment of the AR program that sought to identify the impact of MYWO’s activities on knowledge and attitudes regarding FGC, reproductive health, and gender equity. Data were collected through focus group discussions, interviews, household surveys, and case studies of AR-participating families. As this brief states, where cultural support for female circumcision is weakening, communities are more likely to accept sensitization messages encouraging abandonment of the practice and to participate in an alternative coming-of-age ceremony for girls. However, such alternative ceremonies must be preceded by extensive sensitization that changes attitudes and must be tailored to fit cultural norms for rite of passage.
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