Journal articles on the topic 'Rites and ceremonies – Egypt'
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1
SCHIAVO, RENATA. "ON THE IMPROPER USE OF THE LABEL "SHAMANISM" IN EGYPTOLOGY: RETHINKING THE ROLE OF THE OPENING OF THE MOUTH RITUAL AND THE TEKENU CEREMONY IN LIGHT OF ANCESTOR WORSHIP." Study of Religion, no. 1 (2018): 5–15. http://dx.doi.org/10.22250/2072-8662.2018.1.5-15.
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There is some debate about the existence of an “ancient Egyptian shamanism”. A number of scholars used such a label to describe religious phenomena relating to the pre and proto-dynastic religion, the Opening of the Mouth Ritual (especially scenes 9 and 10), and the Tekenu ceremony. Moreover, it is possible to identify a certain “evolutionistic” tendency in explaining the two aforementioned rituals as “living fossils” of the Archaic Period. Given That the use of terms “shaman” or “shamanism” could be problematic if applied to Ancient Egypt, the main aim of the talk is to analyze the data concerning the Opening of the Mouth Ritual scenes 9 and 10 and the Tekenu ceremony in order to understand their function in their historical and sociological context through a comparison with other documents, such as the letters to the dead, the Coffin Texts spells 30-41 and the customary laws concerning inheritance. Finally, it is suggested that both the Opening of the Mouth Ritual and the Tekenu ceremony acted as “double rites of passage”, during which not only the deceased became an ancestor, but also the main officiant of the two ceremonies, who was the elder son of the dead, could achieve a new social status as the new chief of the extended family.
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Reunov, Yury S. "WEAPONS OF ANCIENT EGYPT: THE MILITARY AND THE SACRED. PART 2." Articult, no. 3 (2020): 26–46. http://dx.doi.org/10.28995/2227-6165-2020-3-26-46.
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In the second part of the article development of Ancient Egyptian weapons in context of their combat use and ritual and magical understanding continues to be studied. The paper reveals the key aspects of origin and evolution of pole, small arms and throwing weapons. Attention is paid to identifying adoptions of separate technical solutions from other nations, which is mainly relevant to compound bows. Due to the fact that weapons served as a tool for not only solving practical problems, but also performing rites, some Egyptian religious beliefs are briefly discussed, namely those on the role of a pharaoh in maintaining the world order as well as on participation of gods in achieving victory. A system of features that allow attributing weapons as belonging to a utilitarian or ceremonial category is proposed.
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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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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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Brown, Linda A. "Planting the Bones: Hunting Ceremonialism at Contemporary and Nineteenth-Century Shrines in the Guatemalan Highlands." Latin American Antiquity 16, no. 2 (June 2005): 131–46. http://dx.doi.org/10.2307/30042808.
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AbstractFrom the Classic period to the present, scholars have documented the widespread Maya belief in a supernatural guardian of the animals who must be appeased in hunting rituals. Despite this resilience, features and deposits entering the archaeological record as a result of hunting ceremonies remain largely unknown. I describe several contemporary and nineteenth-century shrines used for hunting rites in the Maya highlands of Guatemala. These sites contain a unique feature, a ritual fauna cache, which consists of animal remains secondarily deposited during hunting ceremonies. The formation of these caches is informed by two beliefs with historical time depth: (1) the belief in a guardian of animals and (2) the symbolic conflation of bone and regeneration. The unique life history of remains in hunting-related ritual fauna caches suggests a hypothesis for puzzling deposits of mammal remains recovered archaeologically in lowland Maya caves. These may have functioned in hunting rites designed to placate the animal guardian and ensure the regeneration of the species via ceremonies that incorporated the secondary discard of skeletal remains. A review of the ethnographic literature from the Lenca, Huichol, Nahua, Tlapanec, and Mixe areas reveals similar hunting rites indicating a broader Mesoamerican ritual practice.
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Gromova, Natalіja. "Transformacії tradicіjjnoї rіzdvjanoї obrjadovostі bojjkіv ukraїnskikh Karpat na pochatku KHKHІ stolіttja." Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Naukowe 2, no. 1 (2016): 175–93. http://dx.doi.org/10.15804/pomi201611.
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The transformations of the Bojkos’ Christmas Rites of the Ukrainian Carpathian mountains in the beginning of XXI century. The thesis researches Christmas rites in Bojkivshchyna during Ukraine’s independence and is based upon analysis of scientific literature and a large amount of information sources. The author found out that motivation for many Christmas ceremonies was changed or lost; many rites cease to be actively used altogether. However it is proved that the basis of Christmas rites in Bojkivshchyna is retained better if compared to other Ukrainian regions. The paper describes and analyses
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Oladipo, Olufunmilola Temitayo. "Song texts as instruments of communication in “Alaga Iduro” and “Alaga Ijokoo” musical performances during engagement ceremonies." EJOTMAS: Ekpoma Journal of Theatre and Media Arts 7, no. 1-2 (April 15, 2020): 433–46. http://dx.doi.org/10.4314/ejotmas.v7i1-2.29.
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Alaga (Iduro and Ijokoo) are masters of Yoruba traditional marriage ceremonies. Through various musical performances, they conduct Yoruba traditional marriage ceremonies. The article notates and examines song texts as instruments of communication in Alaga (Iduro and Ijoko) musical performances. During traditional ceremonies may be integrated with events, either to set the mood for actions or to provide an outlet for expressing the feelings they generate. Masters of marriage ceremonies, through songs reveal various stages of nuptial performances. The article concludes by analyzing the import of the Alaga song texts to Yoruba marriage rites.
Keywords: Song texts, Instruments of communication, Musical performances, Engagement ceremonies, Alaga
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Dziurdzik, Tomasz. "Znaczenie uroczystości kultowych w życiu społecznym armii rzymskiej okresu pryncypatu w świetle Feriale duranum." Vox Patrum 63 (July 15, 2015): 273–86. http://dx.doi.org/10.31743/vp.3564.
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The aim of the present paper is to thoroughly reconstruct the meaning of the official cult ceremonies for the social life of the Roman Imperial army. Crucial to the analysis is the evidence produced by the Feriale Duranum, a papyrus document dating to the reign of Severus Alexander, but supported also by other sources. The matter of loyalty to the state and ruler is characteristic of most military ceremonies. Hierarchy and social order are emphasised as well, all four being values important for the military ideology. Participation in the same rites influenced the morale and esprit de corps not only in a particular unit, but also within the whole army. Therefore one can view the rites as an expression of a military identity, serving also to distinguish the soldiers as a separate social group. The official holidays were also of importance for the private life of a soldier, being one of few occasions when exemption from work and free time were granted. This made such ceremonies a welcome break from camp routine. As such, the official military religious rites were vital for the social life of both individual soldiers and military communities, be it units or even the whole army.
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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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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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Khalili Kolahian, Shiva. "An analytical study of the ritual ceremonies in Iranian performing arts, a case study of Travellers." CINEJ Cinema Journal 8, no. 2 (December 3, 2020): 217–46. http://dx.doi.org/10.5195/cinej.2020.260.
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Rites and myths are important parts of the identity and the culture of every nation. Iranian rites and performing arts, as a part of Iranian art and culture, which has always got attention throughout history, can help us recognize ancient Iranian culture and history. Cinema, among other interactive arts, has sometimes been able to portray ritual arts well. Travellers movie, made by Bahram Beyzai, is one of the most prominent examples of the visualization of ritual arts in Iran, because the movie consists of three parts, like the three theaters, in which the rites are portrayed as the main story of the movie, and the Persian culture and customs have been exhibited. This paper, which its research method is descriptive-analytical, examines the standing of rites and ritual arts in Travellers movie and analyzes its atmosphere regarding to performing rituals. Its scene design changes as the script process, so that the application of elements such as light and color, and their intensity and reduction in different mental conditions, from pleasure to mourning, has been considered wisely, and the atmosphere has a dramatic impact on the audience in different scenes. The lighting and the coloring of the scenes in the movie, indicates a tribute to beliefs and faith in rites and ritual arts.
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Akchayev, Farrukh, Hakima Davlatova, and Dilnoza Jumanazarova. "Views and customs of Jizzakh people regarding parturition." Общество и инновации 2, no. 5/S (June 16, 2021): 22–29. http://dx.doi.org/10.47689/2181-1415-vol2-iss5/s-pp22-29.
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In this article, traces of ancient devout beliefs within the views of the peoples of the Jizzakh oasis on childbearing are displayed in the following cases; that is, within the rites and ceremonies held in the holy shrines and shrines; within the sanctification of certain attributes, in the traditions and ceremonies organized by the bakhshis in the homes of the people, and in the advantageous encounter with Islamic conventions indeed today, it is explained on the basis of ethnographic information obtained in the course of field investigate. At the same time, there are well known sees that epitomize the appearances of antiquated religious convictions that have been preserved in these traditions and ceremonies; the transformational forms in them and the ethnolocal aspects of the ceremonies performed are proved.
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Ryu, Dae Young. "Horace H. Underwood and the Shinto Shrine Rites Controversy in Colonial Korea." Theology Today 79, no. 2 (June 17, 2022): 184–96. http://dx.doi.org/10.1177/00405736221091919.
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For the western missionaries the Shinto shrine rites controversy in colonial Korea was a theological crucible. As the Japanese government began forcing mission schools to attend the Shinto shrine ceremonies, American missionaries from the Presbyterian Church in the USA were divided between “fundamentalists” and “liberals” fighting a fierce theological battle over the nature of and participation in the Shinto shrine rites. Horace H. Underwood, President of Chosen Christian College in Seoul, was a leader of the “liberal minority” party. The “fundamentalist majority” held that the Shinto shrine ceremonies were religious acts and hence bowing during a Shinto ceremony violated the First Commandment. Underwood was uncomfortable with many religious elements in the Shinto rituals, but nevertheless believed that mere attendance and a bow did not constitute either participation in the ritual or worship of the enshrined beings. He thought that the conservative leaders were dictating other people's conscience.
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Redding, Nancy P., and William D. Dowling. "Rites of Passage Among Women Reentering Higher Education." Adult Education Quarterly 42, no. 4 (June 1992): 221–36. http://dx.doi.org/10.1177/074171369204200402.
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The purpose of this article is to review the rites of passage concept; to describe the rites developing among reentry women in both university and home environments; and, finally, to discuss the purposes of and necessity for such rites. Nineteen adult women students were interviewed in depth on the campus of a major midwestern university. Analysis of the data indicates that reentry women and their families are fashioning rites of passage peculiar to their return to higher education in quest of a degree. These rituals facilitate the transition, offer approval, and mark progress during the passage from non-degreed to degreed status. Spontaneous development of ceremonies suggests there are some needs specific to women who are simultaneously student, wife, and mother that are not being met by traditional university rituals and familial practices.
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Osmanov, Akhmed, Magomedkhabib Seferbekov, and Ruslan Seferbekov. "On Some Pre-Islamic Beliefs among the Gidatli-Avars." Iran and the Caucasus 22, no. 2 (June 22, 2018): 155–59. http://dx.doi.org/10.1163/1573384x-20180204.
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The paper describes several interesting details from the rich repository of folk beliefs, cults, rites and ceremonies of obviously pre-Islamic nature, recorded among the Gidatlis. The latter are a sub-ethnic group of the Avars living in the Shamil region of Dagestan.
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Zaitsev, D. M. "Traditional ceremonies and worships in East-Slavic paganism." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, no. 2 (May 18, 2020): 145–51. http://dx.doi.org/10.29235/2524-2369-2020-65-2-145-151.
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This article is relevant, first of all, for compatriots, as it addresses issues of the cultural heritage of Eastern Slavic peoples. The article discusses worship and rituals in East Slavic paganism as the most important part of the religious life of Belarusians, Ukrainians and Russians. The issues of the origin and development of these phenomena are analyzed. Numerous examples show the diversity and importance of the system of rites, rituals and worship in ancient and modern Slavic paganism. It is noted that the activities and heritage of the wanderers and the Magi are significant material for studying the culture of our ancestors. The most visited religious objects are distinguished: first of all, sanctuaries, temples, burial mounds, burials of the Magi, the graves of ancient Russian princes of the pre-Christian time. For thousands of neo-pagans, the reverent attitude to the object of worship serves as the fulfillment of the will of the ancestors. The purpose of the study is to identify the features of worship and rites in East Slavic paganism, to show the influence of historical, geographical, cultural factors on their formation. This work may be useful for solving urgent problems of interaction with representatives of different religious denominations.
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Borkowska, Urszula. "The Funeral Ceremonies of the Polish Kings from the Fourteenth to the Eighteenth Centuries." Journal of Ecclesiastical History 36, no. 4 (October 1985): 513–34. http://dx.doi.org/10.1017/s0022046900043980.
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Coronations, grand royal entrances and the ceremonies of royal burials were public manifestations of the ‘sacra maiestas regia’. The Polish ceremonies had close parallels in other European monarchies, and also their own special features. The rites formed a symbolic drama with social and political overtones; they were needed to preserve order in the human community. Recent studies in this region have brought interesting results, especially when seen in a long perspective of time and with due contemplation of the mentality and attitudes behind the outward show.
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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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Rejowska, Agata. "Humanist Weddings in Poland: The Various Motivations of Couples." Sociology of Religion 82, no. 3 (March 18, 2021): 281–304. http://dx.doi.org/10.1093/socrel/sraa060.
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Abstract There has been a recent increase in the popularity of humanist (individualized and mostly secular) marriage ceremonies in Poland. The propagators of humanist weddings consider these rites of passage as an alternative to both civil ceremonies, which are seen as “bland” and “template,” and also to their religious, especially Catholic, counterparts. The conducted research reveals the various motivations of people who decide on a humanist marriage ceremony. In addition to “nonreligious” or “antireligious” motivation, the analysis also pinpoints “anti-institutional,” “individualistic,” and “practical” motives. The paper analyzes these various motivations. It additionally addresses the issue of the individualization of humanist weddings and the limits of this process. By drawing upon Neil Gross’s distinction between regulative and meaning-constitutive traditions, I argue that while humanist ceremonies are a sign of the undermining of the regulative traditions and their power, couples still deploy meaning-constitutive traditions to anchor their ceremonies.
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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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Gholizadeh, Azar, and Mahmoud Navarbafzadeh. "The Ethnographic Description and Analysis for Culture of Hajj-Ceremonies Performance and Its Impact on Public Social Relations in Shooshtar City (Iran)." Asian Social Science 12, no. 11 (October 13, 2016): 1. http://dx.doi.org/10.5539/ass.v12n11p1.
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Ten thousand thousands of people move from their own homeland and city toward Hejaz every year in order to perform hajj minor (Omareh Mofradeh) and major (Hajj Tamatto) pilgrimages as one of the most splendid religious prayers of Muslims. The Hajj culture is one of the precious, dynamic, and live sources of which the spirit of life, morality, and philosophy of life is induced and inspired. It familiarizes public emotion and insight within framework of rites and ceremonial activities by the aid of its latent values, norms, mysteries, and secrets. It is hereby followed by a pleasant pattern for life and dramatic effect in social ties. The present article is intended to conduct an ethnographic description and analysis on Hajj culture and its impact on public social relations among people of Shooshtar city (Iran, Khuzestan province) through employing ethnographical technique and for the sake of data collection some tools have been utilized including oral history, observation, and in-depth interview. The resultant findings have signified this point that hajj culture might noticeably effect on social ties and relations where this significant effect is surely visible in ethnic customs and ceremonies of the people. The people hold this ceremony with a lot of enthusiasm and eager similar to the past that is deemed as a type of thanksgiving and prayer for God as creator. Despite of public eager and enthusiasm for participation and holding these ceremonies and rites, the lavish luxuriousness phenomenon has been accustomed in their performance as well that caused their social relations not to be proportionally performed to cultural values of hajj and in other words a type of haughtiness, masquerading, and envy has been observed in performing these ceremonies and rites.
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Singh, Dr W. Dhiren, Dr Oinam Ranjit Singh, and Dr Th Mina Devi. "The Rites Of Passage Of The Natives Of Northeast India: The Kharams Of Manipur." History Research Journal 5, no. 5 (September 26, 2019): 148–58. http://dx.doi.org/10.26643/hrj.v5i5.8055.
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The rites of passage are the rites and ceremonies that mark the transition of an individual from one stage to another. These processes consist of separation, transition and incorporation into the new environment. It covers birth, marriage and death. The article attempts to delve into the lifecycle ceremonies of the Kharam and Liangmei inhabitants in Manipur. In pregnancy and child birth, the Kharams take every precaution not to occur any unwanted incident to the mother and child. In naming of the child, rituals like Ratha Kakoi and Laamtol are performed for social recognition and protection of the child. In marriage, they follow clan exogamy and observe certain rituals like Asrke Ka-en and Tui Kahe. Aarke-ka-en is an omen observation performed by the Kathem (village priest) sacrificing a cock. Death is the final crisis in the lifecycle of an individual; and death rituals are meant to ensure for safe passage of the soul to the Kathikho (village of death). It is believed that the departed soul does not go to the Kathikho until the Kumbu Kathak (last mortuary rite) is performed after one or two years. And the soul of unnatural death is not permitted to live in the Kathikho. The Liangmeis also perform rites and rituals in birth, marriage and death for wellbeing, prosperity and safe journey of the soul to the land of death.
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Salibová, Dima. "Ayahuasca Ethno-tourism and its Impact on the Indigenous Shuar Community (Ecuador) and Western Participants." Český lid 107, no. 4 (September 15, 2020): 511–32. http://dx.doi.org/10.21104/cl.2020.4.05.
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An indigenous Shuar community in Ecuador have been hosting tourists seeking retreats that feature traditional medicinal plants such as ayahuasca and tobacco. The community has provided individual ceremonies with the plants, or more complex rites such as Natemamu. Natemamu is a rite that is comprised of repetitive ceremonies lasting ten to twelve days, which involves drinking large quantities of Ayahuasca. The author primarily focuses on: 1) the commodification of the Shuar Natemamu rite as a product that is offered on the global market; and 2) the impacts of this commercial trade on the hosts and visitors. This article is based on data collected by means of participant observation, interviews, and audio-visual documentations. The findings imply that the introduction of western tourists to the Shuar community and its rites has contributed to processual changes to the rite and to ideational and material changes on both sides. Furthermore, the findings suggest that while the tourists experienced more ideational changes, the impact on Shuars was more material. This seems to be in accordance with the respective expectations of the encounter of both groups.
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Jamison, Stephanie W., and Marcelle Saindon. "Ceremonies funeraires et postfuneraires en Inde: La tradition derriere les rites." Journal of the American Oriental Society 123, no. 3 (July 2003): 708. http://dx.doi.org/10.2307/3217795.
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Tarabout, Gilles, and Marcelle Saindon. "Ceremonies Funeraires et Postfuneraires en Inde: La Tradition Derriere les Rites." Pacific Affairs 74, no. 3 (2001): 449. http://dx.doi.org/10.2307/3557782.
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Molchanova, Lyudmila Anatolyevna. "UDMURT CLOTHES IN TRADITIONAL CEREMONIES." Yearbook of Finno-Ugric Studies 14, no. 1 (March 27, 2020): 131–37. http://dx.doi.org/10.35634/2224-9443-2020-14-1-131-137.
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This article discusses the role of traditional clothing in Udmurt ritual practices. The way garments are worn, the use of items and rites and, most of all, the semantics of costume patterns tell us about the inseparable connection between costumes and ritual ceremonies, and about the deep symbolic significance attributed to the costumes by the participants of the ritual. The main familial cult of the Udmurts is vorshood. The vorshood complex is multifaceted and polysemantic. It is embodied in the area, in poetry, in prayers, in legends and in rituals. The vorshood family tree has the highest sacral significance to Udmurts. Tree symbols prevail in items of embroidery and decorations. One can see embroidered trees on the śulyks (kerchiefs), belts, headscarves, sleeves of a shirt and on breastplates. The holistic woman figure in the costume is compared to the world tree not only in the Udmurt traditions. The costume, with its ’magic’ symbolism, in a traditional society is inseparable from ritual activities, whereas costume patterns act like ‘guides’ for human beings to the supreme powers of nature. It is vividly seen by the example of Udmurt costume ornaments.
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Jakubiec, Alexandre. "RITES AND RELIGIOUS BELIEFS OF SOCRATES ACCORDING TO XENOPHON (APOLOGY OF SOCRATES 11 AND MEMORABILIA 1.1.2)." Classical Quarterly 67, no. 1 (March 16, 2017): 291–93. http://dx.doi.org/10.1017/s0009838817000271.
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Two excerpts from Xenophon, in which he states that Socrates avidly practised religious ceremonies promoted by Athens, are subject to two different interpretations by modern historians. For some, they are the proof that the Athenian city was only concerned with the rituals of its fellow citizens, and in no way with their beliefs. In contrast with this view, Hendrick Versnel feels that, by writing that Socrates performed ceremonies, Xenophon thinks that he proves that his master really did believe in the gods. Both of these interpretations are incorrect, as a careful new consideration of these passages can demonstrate.
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Dwijayanthi, Ni Made Ari. "PENGRUWATAN DALAM KALATATTWA." Subasita: Jurnal Sastra Agama dan Pendidikan Bahasa Bali 3, no. 1 (August 26, 2022): 74. http://dx.doi.org/10.55115/subasita.v3i1.2324.
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The Balinese tradition of meruwat is equated by restoring the state of objects, living things, or human beings. In addition to restore them, it means being free from all dirt, fatigue, or the like. Sometimes pengruwatan is believed to be a definition to get a better life, of course, through rituals that are carried out and believed in. Kalatattwa contains a narration that is narrated from the birth of Bhatara Kala to the gift he received from Lord Shiva. Wayang Sapuh Leger became a manifestation of religious ceremonies (rites) to emphasize the ritual. Palmer's hermeneutic theory is used to interpret the Kalatattwa, which emphasizes the rites of healing and Sapuh Leger.
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Kasselstrand, Isabella. "‘We Still Wanted That Sense of Occasion’: Traditions and Meaning-Making in Scottish Humanist Marriage Ceremonies." Scottish Affairs 27, no. 3 (August 2018): 273–93. http://dx.doi.org/10.3366/scot.2018.0244.
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As a secularising nation in Northern Europe, Scotland has, over the last few decades, experienced a steep decline in religious belonging, church attendance, and beliefs. Ritual participation, which is arguably an understudied dimension of secularisation, follows a similar pattern of decline, with a significant majority of Scottish marriage rituals now being conducted in secular ceremonies. Using data from semi-structured in-depth interviews with 17 married couples, this study examines the decisions that secular Scots make when planning their wedding. Moreover, it places a particular focus on humanist marriage ceremonies, which have seen a noteworthy increase in popularity since they became legally recognised in Scotland in 2005. The secular participants emphasised the role of personal convictions and family expectations in choosing a particular type of marriage ceremony. The narratives also revealed how positive attitudes toward humanist ceremonies, in contrast with civil ceremonies, are centred around their ability to create personalised, nonreligious, celebrations that nevertheless give attention to culture and heritage. Ultimately, the findings suggest that repeating history through cultural traditions are an important aspect of both secular and religious rites of passage.
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Bulatov, Bashir, Magomedkhabib Seferbekov, and Ruslan Seferbekov. "On Childbirth Rituals in Modern Dagestani Cities: Islam, Traditions, Innovations." Iran and the Caucasus 24, no. 3 (August 3, 2020): 298–308. http://dx.doi.org/10.1163/1573384x-20200304.
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The article explores some aspects of modern childbirth rituals and practices among the city dwellers of Dagestan, focusing on their syncretic nature and the mixture of traditional and new customs. Proper Islamic religious ceremonies occupy a significant place in the childbirth rituals, among them being mawlid, on the occasion of the birth, name-giving of a new-born, circumcision, visiting ziyarats, etc. Traditional ceremonies include the custom of treating a new mother with flour porridge, putting a child in a traditional cradle, the first hair-cut ceremony, the loss of the first tooth, the first steps of the child, etc. Some of the popular rites were invented in the Soviet and post-Soviet times.
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Jun, Hajin. "Protestant Rites and the Problem of Religious Difference in Colonial Korea." Journal of Korean Studies 25, no. 2 (October 1, 2020): 325–51. http://dx.doi.org/10.1215/07311613-8552005.
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Abstract Colonial Korean society was a crucible of ritual conflict and innovation. The confluence of Protestant expansion, Japanese colonization, and cultural nationalism during the early twentieth century brought sweeping changes to Korean ritual life, especially to the all-important Confucian rites of passage. This article examines print media discussions of Protestant rites from the late 1910s to the early 1930s to trace how religious difference emerged as a political problem for Korean cultural nationalists. Early on, Protestant missionaries had banned ancestral veneration and other folk customs while spreading liturgical (marriage and funerary) ceremonies, in an effort to inculcate orthodox doctrines among new believers. Converts’ rejection of indigenous Confucian rites in favor of their own practices, however, soon became the focal point of heated public debates. When Protestants condemned ancestral rites as idolatry, they maligned fellow Koreans as primitive. Meanwhile, the rapid proliferation of Western-style church weddings excessively disseminated religious practices. Above all, cultural nationalists grew alarmed at how faith communities threatened to splinter society, diverting Koreans away from national concerns toward sectarian interests. I argue that Protestant rites prompted nationalist intellectuals to grapple with the sacred and secular, ultimately producing a narrow vision of religion subsumed under the aegis of the nation.
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Kaczor, Idaliana. "Ofiara zwierzęca w obrzędowości starożytnych Rzymian: rekonstrukcja rytuału ofiarnego w świetle antycznych świadectw literackich." Collectanea Philologica, no. 24 (December 28, 2021): 53–73. http://dx.doi.org/10.18778/1733-0319.24.03.
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Religious ceremonies in ancient Rome, foundational for its cult, made manifest the communal piety by the means of sacrificial rites. Adopting a formalist religious approach, the Romans carefully regulated the sacrificial process (sacrificium). Partially preserved literary sources in theory allow one to reconstruct the sequence of acts comprising a Roman sacrificial rite, with the following article employing said sources to propose a template for a Roman animal sacrifice ritual.
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BOWIE, ANGUS. "THE RITUAL ROLE OF HONEY IN ANCIENT EGYPT, HATTI AND GREECE." ISTRAŽIVANJA, Јournal of Historical Researches, no. 31 (November 12, 2020): 7–23. http://dx.doi.org/10.19090/i.2020.31.7-23.
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This is a comparison between the uses of honey in ritual contexts in the cultures of ancient Egypt, Hatti and Greece. Strong differences are illustrated. In Egypt, more particularly Lower Egypt, honey plays an important role in royal rituals linking the power, health and fertility of gods and pharaohs. By contrast among the Hittites honey, though involved in important rituals, especially those intended to ‘sweeten’ gods and make them appear amongst the gods or men, is only one ingredient among many. In Greece there appears to be a difference between Mycenaean times, when as far as the sparse evidence allows us to see honey was not restricted to particular types of god, and the Archaic and Classical periods, when it was very substantially confined to rites of an abnormal kind, rites evoking past ages and rites concerning the Underworld and the dead. The article ends with reflections on the limitations of such a comparison as this, and speculation on the reasons for the differences noted. Though the evidence must perforce be laid out very selectively, a range of original sources is quoted.
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Agonglovi, Messan Kodjo,. "PUBERTY RITES FOR GIRLS AND BOYS IN SELECTED AFRICAN NOVELS." Addaiyan Journal of Arts, Humanities and Social Sciences 2, no. 4 (April 26, 2020): 13–34. http://dx.doi.org/10.36099/ajahss.2.4.2.
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Puberty rites are indispensable in African social and organizational life. They serve as channels through which African children are exposed and taught how to cope/behave to be considered as dignified sons and daughters of their parents and societies. But the influences of Western education, modernization, and Christian missionary counter-teachings in Africa have put an obstacle to such traditional practices which serve as suckle of good mores among African children. Today, the African children are left without benchmarks and this has led them to social vices observed in African societies. Since writers, among others, serve as custodians of events in societies according to time and space, girls’ and boys’ puberty rites have been reproduced in the fictional writings of African writers like Ngugi’s The River Between (1965), Achebe’s Things Fall Apart (1958) and Nyantakyi’s Ancestral Sacrifice (1998). This article has examined how the above African writers have reproduced the puberty rites for girls and boys in their novels through the concept of rites of passage. As findings, the African writers have proved via their major characters that puberty rites for boys and girls are more or less one of the strong African traditions where the young adults are taught socio-cultural expectations of their society and how to meet up with future challenges ahead. Indeed, the girls’ and boys’ puberty rites are built on formal teaching in initiation ceremonies and on informal teaching through watching and imitating. So, the puberty rites for boys and girls start from informal teachings at home and before being societal formal teaching. On the one hand, right from home, parents associate the boys and girls who have reached the puberty stage around them to teach them things that are socially accepted in their community. Parents spend and make their boys and girls their friends. In this period, boys are encouraged to sit with their fathers and girls with their mothers to learn from them. On the other hand, it is societal when the boys and girls take part in the puberty ceremonies established for boys and girls in their community. But the conflicts of religious ideology between the whites and Africans have served as a bottleneck to the order of things in the novels. In short, the African writers have painted a vivid picture of these rites in their works so that it could not easily disappear because of globalization which is seducing most Africans to copy and paste the foreign ways of doing things. Remarkably, it seems the writers attempt to say to contemporary Africans to examine all things but retain what is good by allowing some of their radical main characters to die and by permitting the temperate ones to live to juxtapose good things in the Christian ways and both in African traditional ways.
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Panda, Herman Punda. "PERJALANAN JIWA KE “KAMPUNG LELUHUR” KONSEP KEMATIAN MENURUT KEPERCAYAAN ASLI MASYARAKAT SUMBA (MARAPU) DAN PERJUMPAANNYA DENGAN AJARAN KATOLIK." Lumen Veritatis: Jurnal Filsafat dan Teologi 10, no. 2 (April 1, 2020): 197–220. http://dx.doi.org/10.30822/lumenveritatis.v10i2.478.
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This study answers a phenomenon of double funeralrite that often occurs among the Catholics who converted from Marapu, the ethnic religion of the people of Sumba. Double funeralrite is the practice of funeral ceremonies consisting of official liturgy of the Catholic Church and spontaneously followed by a number of Marapu rites. Such a practice indicates a dualism of belief, in the sense that people have embraced the Catholic faith but are still attached to the elements of their old beliefs. In this study the author investigates in depth both the funeral rites according to Marapu and the double practice phenomenon in funeral ceremonies of Catholics who converted from Marapu. The main purpose of this research is to find parallels and intersections between Catholic’s concept of life after death and that of Marapu’s. Discussion and analysis of the data prioritizes the meaning behind each verbal and non-verbal expression. The meaning of prayers, rituals and symbols used in funeral according to Marapu reveals universal values that parallel to the values contained in Catholic teaching. According to Marapu belief, death is the return of the soul towards “ancestral village”, which is the final resting place of souls after death. This return is believed to be a long journey before arriving at the ancestral village. Prayers and ceremonies carried out by humans aim to help the soul to enter the ancestral village. This concept parallels to the Catholic understanding of soul purification after death before entering the eternal happiness in Heaven. Such parallels allow a construction of the encounter between Catholic teachings and Marapu ones about life after death.
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Firmando, Harisan Boni. "Perubahan Sosial Dalam Upacara Adat Kematian Pada Etnis Batak Toba di Tapanuli Utara." Sosial Budaya 17, no. 2 (December 31, 2020): 95. http://dx.doi.org/10.24014/sb.v17i2.10300.
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The traditional ceremony for the death of the ethnic Toba Batak is a sacred activity and is a hereditary heritage carried out to date. Death ceremonies vary according to the situation and place of the deceased. At present there are some changes in the implementation of the ceremonies of death after the Batak people in their hometown interact with people from other regions. The informants in this study are traditional leaders, religious leaders, people who have performed traditional death ceremonies in their hometown, namely North Tapanuli. This study found that the implementation of the stages of the event at the traditional ceremonies of death that occurred at this time experienced a development where the existing customs became more diverse. Existing traditional rites have begun to change, this change gave birth to a new habit. The occurrence of these new habits is caused by a variety of things, namely the influence of the majority of teachings adopted by the Toba Batak community, space and time that has changed, and the actualization of status and power to achieve life goals. Various strategies carried out by agents to achieve life goals by changing existing structures. Changes in the structure can be seen in changes in the implementation of ritual ceremonies which are organized repeatedly, where various practices of traditional ceremonies of death are always produced and reproduced, so they will still exist. Along with various developments, in the future the implementation of the traditional ceremony of death will experience challenges, namely consumerism, materialism and decreased solidarity. However, the challenge is not a barrier to continue carrying out traditional ceremonies.
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Bachrach, David S. "The Ecclesia Anglicana goes to War: Prayers, Propaganda, and Conquest during the Reign of Edward I of England, 1272–1307." Albion 36, no. 3 (2004): 393–406. http://dx.doi.org/10.2307/4054365.
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It is widely accepted by scholars that the Hundred Years' War, in general, and the reign of King Edward III of England (1327–1377), in particular, witnessed a crucial stage in the development of state sponsored propaganda efforts to mobilize the nation for war. Edward III's government made particularly skillful use of the church to disseminate the justifications for the king's wars in France and against the Scots. The royal government also used church leaders on a regular and continuing basis to organize a spectrum of religious rites and ceremonies encompassing the largest possible sections of the English population, including the laity and clergy, to seek divine intervention on behalf of English troops serving in the field. These religious rites included prayers, penitential and thanksgiving processions, intercessory masses, vigils, almsgiving, and fasting.
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Tutorsky, Andrei V. "Drinking in the North of European Russia: From Traditional to Totalising Liminality." Journal of Ethnology and Folkloristics 10, no. 2 (December 1, 2016): 7–18. http://dx.doi.org/10.1515/jef-2016-0007.
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Abstract This article* explores the topic of alcohol consumption in Russia. My fieldwork was conducted in the north of European Russia between 2010 and 2014 in Arkhangelskaya and Vologodskaya oblasts. The main idea of the paper is to look at alcohol drinking through the lens of rites of passage and especially liminality. I argue that the traditional festivities, and alcohol consumption with the traditional type of liminality, were based on a small amount of sugar and money and also the long period of time required to make beer. In 1960s, after ukrupneniye and the urbanisation of villages, money and spirits came to the villages. Together with an existing prohibition on ceremonies and rites they created a new permanent liminality of drinking. This new liminality included getting dead drunk and was paradoxically approved by Soviet ideology.
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CHARLES-LAFORGE, Marie-Odile. "Rites et offrandes dans la religion domestique des Romains : quels témoignages sur l’utilisation de l’encens ?" Archimède. Archéologie et histoire ancienne Archimède n° 9 (December 2022): 46–58. http://dx.doi.org/10.47245/archimede.0009.ds1.05.
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Résumé Si l’encens trouve sa place dans la plupart des rites publics des religions de l’Antiquité, qu’en est-il sur le plan du culte privé chez les Romains ? Les auteurs anciens, notamment les poètes, évoquent fréquemment la libation du vin et l’offrande de l’encens qui interviennent avant le sacrifice proprement dit. Ceci se retrouve dans les témoignages iconographiques qui sont tout aussi indispensables que les témoignages littéraires pour l’analyse des rites. C’est pourquoi cette étude sera menée à partir des peintures de laraires et objets de culte découverts dans les maisons pompéiennes afin de déterminer quelle est la place accordée à l’encens dans les cérémonies du culte domestique mais aussi lors des rites funéraires. Nous devrions être à même de trouver des témoignages archéologiques de sa présence et d’en tirer des conclusions. Nous les enrichirons par une approche du domaine funéraire à Pompéi afin de compléter nos témoignages sur l’utilisation de l’encens lors des rites organisés par la famille. Abstract Title: Rites and offerings in the domestic religion of the Romans: what testimonies on the use of incense? If frankincense finds its place in most of the public rites of religions of Antiquity, what about the Romans’private worship ? Ancient authors, especially poets, frequently mention the libation of wine and the incense’s offering that occur before the sacrifice itself. Nevertheless, the sacrifices’ scenes don’t give them much importance whereas they are as indispensable as the literary testimonies for the rites’ analysis. Therefore, this study will be carried out from lararia paintings and cult objects discovered in Pompeian houses to determine the place given to incense in the ceremonies of domestic cult but also in funeral rites. We should be able to find archaeological evidence of its presence and draw conclusions. We will complete with an approach to the funerary field to look for evidence of incense use in the funeral in Pompeii.
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Romi, Romi, and Semiarto Aji Purwanto. "The Symbolic Meaning of Death Ritual in Baduy Society." Tsaqofah 20, no. 1 (December 31, 2022): 1–16. http://dx.doi.org/10.32678/tsaqofah.v20i1.5801.
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This article examines the death rites in the Baduy indigenous people, one of the indigenous peoples in Lebak, South Banten. The Baduy indigenous people have cultural characteristics and beliefs that are unique and different from Banten society in general. The various traditional rituals and socio-religious ceremonies performed by the Baduy community must all refer to the customary norms and rules that apply in the local community; no exception in the death rites. How the Baduy indigenous people interpret death and what symbols are in the death rites of the Baduy indigenous people are two important points that will be examined in this article. In addition, how the symbolic meaning in the death rites of the Baduy indigenous people will also be discussed in this article. This article is the result of field research using ethnographic methods with an anthropological approach. The data collection technique used involved observation, in-depth interviews, documentation and literature study. The death rite is one of the sacred rites in the rite of passage for the Baduy community. They believe that the dead will return to the Mandala Hyang (the place where the souls gather after death) after a 7-day death rite. The various symbols in the Baduy death rites show the continuity and relationship that continues to exist between the living and the dead. The Baduy death rituals have symbols that imply the understanding and meaning of the Baduy people towards death and the dead. For the Baduy people, the relationship between the living and the dead continues until the spirit faces the Holy One.
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Mihálykó, Ágnes T. "Healing in Christian Liturgy in Late Antique Egypt: Sources and Perspectives." Trends in Classics 13, no. 1 (June 1, 2021): 154–94. http://dx.doi.org/10.1515/tc-2021-0006.
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Abstract Health and healing were of constant interest for Christian communities in late antique Egypt. Accordingly, a broad range of therapeutic rituals were on offer by the clergy, by monks, and in martyr shrines. Of all these, this paper explores prayers and gestures performed and substances consecrated in a liturgical context as well as some related practices, with a focus on the fourth and fifth centuries, from which most relevant sources hail. Besides reconstructing the rites themselves as far as the evidence allows – including intercessions for the sick, prayers for laying on of hands, and the consecration of oil (and water and bread) and the anointing of the sick in various liturgical contexts –, I also consider them as interpersonal therapeutic rituals and attempt to evaluate them through the lens of medical and anthropological placebo theories. With due attention to the methodological difficulties, I argue that the decline and transformation of liturgical healing rites after the fifth century may partially be explained with their modest ‘placebogenic potential’ compared to other rites on offer in the late antique ‘market of healing’.
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Sherkova, T. "Transitional Rites in Pre-Dynastic and Early Dynastic Egypt." Bulletin of Science and Practice 7, no. 11 (October 15, 2021): 387–407. http://dx.doi.org/10.33619/2414-2948/72/50.
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Mythopoetic thinking operates on a binary principle, classifying all the phenomena of the macro- and microcosm. The opposition between cosmos and chaos, in other words, between life and non-being, was fundamental. Spaces assimilated by culture, an ordered world, symbolized by various images: a pillar, a mountain, a temple, a dwelling, was conceived as the center of the universe, which was opposed by chaos that threatened order. These ideas about the world order were actualized in the sphere of ritual, designed to preserve the order created in the first times by the ancestors and gods. The repetition of the original myth in the ritual was supposed to restore, renew the world order in the cyclical movement of time. This applied both to the general Egyptian holidays, such as the New Year, and to the initiations that members of society took place at one stage or another of the development of Ancient Egyptian culture. Transitional rites had two aspects: age and social. When passing the initiation, the members of the collective increased their social status, became initiated, moving from adolescence to marital relations, increasing their status in the collective. A special position was occupied by leaders and kings, who confirmed their high position in society during the holiday sd. Funerals were also considered transitional rites. Transitional rituals united ideas about such opposites as life and death, which was equated with the loss of a person's previous social status. An indispensable attribute of rituals was sacrifice, and not only bloody of animals, but also sacrifice with ancient ritual objects during the construction of temples on the site of ancient sanctuaries. Notable examples have been associated with the kings in charge of the prosperity of Egypt.
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Swinford, Dean. "‘These Were my Ceremonies, These my Rites’: Magical Summoning in Johannes Kepler’s Somnium." Mediaeval Journal 2, no. 1 (January 2012): 61–78. http://dx.doi.org/10.1484/j.tmj.1.102772.
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Kukharenko, Oleksandr. "STATUSES OF THE MAIN CHARACTERS OF UKRAINIAN WEDDING RITES." Ethnic History of European Nations, no. 65 (2021): 41–48. http://dx.doi.org/10.17721/2518-1270.2021.65.05.
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The use of Gennep’s theory of the rites of passage is an important component of structural and functional studies of the cycle of wedding ceremonies. From the point of view of transitions of the main characters from one social status to another (young man, girl – groom, bride – newlywed – man, woman), the ritual structure is divided into four stages. It is established that the transitions take place in the culminating episodes of the rites of engagement, wedding and komora (wedding night), which are the points of the highest level of sacralization of reality due to the energy of the afterlife. The main condition for achieving this level is the conscientious performance of the functional duties of all participants in the rites. As the main characters receive new statuses, their functions change and expand, and other participants are given certain responsibilities to perform. The culmination of the whole great cycle of cycles is the rite of the komora and the final transition to the status of a man and a woman. At the same time, the initial and final statuses are profane, because they constantly exist in real life. The statuses «groom – bride» and «newlywed» are temporary, sacred, because they exist within the rite. But without them, without the rite, without the influence of sacralization from the afterlife, it is impossible to make the transition from the initial status of a young man and a young woman to the final – a man and a woman. The rite of the komora, which is the main, culminating rite of the whole wedding cycle, during which anti-behavioral actions are widely used, when personal and even intimate relationships become the property of community, carries out not only the transition of the main characters, but all participants of wedding ceremonies. There is an exit from the rite, and hence the return of profane statuses that existed before entering the rite. In the Ukrainian language, the terms that mean ritual or sacred social statuses are monosyllabic (groom – bride; newlywed; bridesmen), while profane statuses differ from each other (man - woman; boys – girls).
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Kaczor, Idaliana. "HIEROFANIE EROTYCZNE W OBRZĘDOWOŚCI RZYMSKIEJ." Collectanea Philologica 16 (January 1, 2013): 51–60. http://dx.doi.org/10.18778/1733-0319.16.07.
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The article presents erotic behaviours by the participants of some sacral ceremonies of ancient Rome. These celebrations belong to the group of sacra publica (sacrum Annae Perennae, Parilia, Floralia, Veneralia, the festival in honour of Juno with the epithet Sororia), as well as of sacra privata (the marriage rites connected to the god Mutunus Tutunus). The basic aim of sacral rites with intensive sexual features was to increase the biological forces cumulated in earth and plants which, through magical references, increase the organic forces in other animated elements of the cosmos, i.e. animals and humans. According to a sacral society, such socially accepted behaviour was voluntary and efficient, it reflected the primary idea of religious celebrations, assisted the activity of divine powers, allowed people to participate in the activities of the numen and co-create the scenario of the festival.
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Ramazanova, Z. B., and M. R. Seferbekov. "MOUNTAINS AND CAVES IN THE ANDIS’ RITES OF THE SUN AND RAIN MAKING." History, Archeology and Ethnography of the Caucasus 13, no. 3 (September 15, 2017): 120–24. http://dx.doi.org/10.32653/ch133120-124.
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Mod and Bakhargan were the most revered mountains for the Andis. According to the authors, the Andis used mountains and caves, as parts of the sacred landscape, on calendar holidays and in the rites of meteorological and healing magic. Thus, rites of the sun and rain making were held here. On the mountain of Bakhargan, there was a spring with healing water. The mountain of Bakhargan was used in the ceremonies of folk medicine: praying for healing, sick people described three circles round the rocks of the sacred mountain in the counterclockwise direction. In the mythology of the Andis, the tops of the mountains were the habitat of the supreme god and mountain angels. The Andis associated mountains with legends, containing the motifs of the biblical legend of the Flood. After converting to Islam, the most revered mountains were turned into places of worship, where the rite of dhikr was conducted and alms were dealt out during the prayers. Many of the rites for changing weather were led by local religious authorities or elders. Besides the use of mountains and caves in the rites of the sun and rain making, the Andis also had other rites of meteorological magic. The most common of them was the rite with a mummer. There were also rites with the use of the skull of a stallion and a snake, probably related to zoolatry. Analysis of orolatry, meteorological and healing magic of the Andis testifies to the syncretism of their spiritual culture. This confusion of traditional beliefs and Muslim religious prescriptions is peculiar to the so-called “everyday Islam”. This syncretism was common to other peoples of Dagestan and the North Caucasus.
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Harrison-Buck, Eleanor, Astrid Runggaldier, and Alex Gantos. "It’s the journey not the destination: Maya New Year's pilgrimage and self-sacrifice as regenerative power." Journal of Social Archaeology 18, no. 3 (October 2018): 325–47. http://dx.doi.org/10.1177/1469605318764138.
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This article examines Maya New Year's rites involving pilgrimage and bloodletting. We suggest that ceremonies today that center around the initiation of young men and involve self-sacrifice and long-distance pilgrimage to the mountains and coast may have pre-Hispanic roots. New Year's ceremonies express a core ontological principle of dualistic transformation involving physical change ( jal) from youth to adulthood and transference or replacement ( k’ex) of power in official leadership roles. This distinct way of knowing the world emphasizes one’s reciprocal relationship with it. We conclude that ancient Maya pilgrimage was not about acquiring a particular thing or venerating a specific place or destination. It was about the journey or what Timothy Ingold calls “ambulatory knowing.” The Maya gained cosmological knowledge, linking the movement of their body to the annual path of the sun and their sexuality and human regenerative power to earthly renewal, which required blood to be successful.
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Schwartz, Anna Lisa. "Mourning the Prince of Orange." Netherlands Yearbook for History of Art / Nederlands Kunsthistorisch Jaarboek Online 72, no. 1 (November 14, 2022): 336–68. http://dx.doi.org/10.1163/22145966-07201012.
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Abstract Anna Lisa Schwartz analyses the rites and expressions surrounding the death and funeral of Prince Willem IV on 22 October 1751. Schwartz’s essay clearly illustrates that the Protestant Reformation did not see an end to lavish funeral ceremonies, funerary decorations, or mourning chapels. Willem died a stadtholder of all seven provinces of the Dutch Republic, a position he had achieved only four years before as the first scion of both branches of the Nassau dynasty (the Frisian and the Orange). Schwartz examines a plethora of visual and literary expressions: the decorations of the mourning hall; the catafalque; and funerary poems, medals, and books, the latter containing both descriptions and etchings of all funeral ceremonies. Tellingly, visual references were made to obsequies of Willem’s predecessors belonging to the Orange branch: its founder, William the Silent; his sons Maurits and Frederik Hendrik; and Willem’s predecessor, the king-stadtholder Willem III.
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Aminov, Abdulfattokh Khakimovich. "Folklore Aspects of Funeral and Mourning Rites of Badakhshan Residents." Ethnic Culture 4, no. 3 (September 27, 2022): 8–11. http://dx.doi.org/10.31483/r-102835.
Full textAbstract:
The article is devoted to one of the spheres of the spiritual culture of the inhabitants of Badakhshan – funeral and mourning rites, which reflected many of the traditional ideas of the local population. The purpose of the article is to reveal the distinctive cultural features in the funeral and mourning rites of the inhabitants of Badakhshan. The content of the article is based on the material accumulated by the author from folk stories, beliefs and customs of funerals and mourning ceremonies, the results of surveys of local residents, experts on local rituals and active participants in the relevant rites, as well as the views of previous researchers. On the basis of the method of participant observation, interviews, comparative methods, various aspects of the features of funeral and memorial rites were analyzed, such as reading a prayer for the dead (janoz), funeral lighting of the lamp “Charogravshan” (Lighting the lamp), which form the basis of the religious rites of the mourning Shiite families. Ismailis of Badakhshan. At the end of the article, conclusions are given about the main elements of the rite “Charogravshan”: reading the verses of the Koran associated with light; reading “Kandilname (Charogname)”; prayers for lighting a lamp; reading laudatory verses from the poetry of Nasir Khosrov; praise in the name of the Prophet Muhammad (peace and blessings be upon him); prayers and special verses related to grief; checking the lamp by the caliph and those present; prayers and blessings for the repose of the soul of the deceased.