Relevant bibliographies by topics / Rites and ceremonies India, Northeastern

Academic literature on the topic 'Rites and ceremonies India, Northeastern'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Rites and ceremonies India, Northeastern"

1

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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2

Duc, Cao Van, and Nguyen Thi Thai Tran. "Ethnobotany: the case of sugarcanes." Science & Technology Development Journal - Social Sciences & Humanities 4, no. 3 (September 20, 2020): First. http://dx.doi.org/10.32508/stdjssh.v4i3.571.

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The belief related to plants is one of the human's earliest cultural patterns. In Southeast Asia - one of the biggest diverse biological centers and one of the ancient world's earliest agriculture centers, approaching and tracing back the original, local cultural elements based on Ethnobotany is necessary and reasonable. The reason of sugarcanes used as a featured element to trace back the surround cultural system is that they are a local plant and was domesticated so early (with bananas and rices), as well as they link intimately to agricultural activities and fertility rites and cults. Sugarcanes were domesticated more than 10.000 years ago. The process of popularizing sugarcanes from Southeast Asia to India and over the world is also the process that sugarcanes proved cultural elements formed through their dense presence in the traditional rituals of many different cultural spaces. The similarities of these cultural elements are evidence of the unification and variety of the Southeast Asia culture. Sugarcanes were also the ambassador spreading the cultural elements from Southeast Asia to India through their roles in the seasonal activities of the native people, the fertility rites and cults, and spiritual ceremonies, ect. before the Indian were influenced by the Aryan's religions and philosophy of rescue.
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3

Lyngdoh, Margaret. "An Interview with a Goddess: Possession Rites as Regulators of Justice Among the Pnar of Northeastern India." Religious Studies and Theology 36, no. 1 (April 18, 2017): 55–78. http://dx.doi.org/10.1558/rsth.33344.

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4

Ghosh, Banhishikha, and Athira BK. "From Ritual Mourning to Solitary Grief: Reinterpretation of Hindu Death Rituals in India." OMEGA - Journal of Death and Dying, March 31, 2022, 003022282210851. http://dx.doi.org/10.1177/00302228221085175.

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This paper considers the way the outbreak of coronavirus and the subsequent lockdown has egregiously impeded the Hindu death ceremonies and mourning rituals in India. It makes a comparative analysis of how Hindu death rituals get renegotiated, modified and reinterpreted across two vastly different regions of India, both of which have their local customs. Whilst death rituals in India are contingent on the deceased’s caste, community, class, gender and age, the impediment to the major death rituals creates a central conundrum for all mourners. It results from the substitution of ‘sacred’ ritual guidelines with new ‘profane’ ones for the ‘disposal’ of deceased COVID-19 patients. Departure from many significant pre-liminal rites, specific transition rites, and post-liminal rites has eschatological, ritual and cultural ramifications. The inability to grieve in unison during a Shraddh ceremony denies mourners any scope to quell distressing feelings about mortality which serves as a source of consolation.
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Dissertations / Theses on the topic "Rites and ceremonies India, Northeastern"

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Evison, Gillian Anne. "Indian death rituals : the enactment of ambivalence." Thesis, University of Oxford, 1990. http://ora.ox.ac.uk/objects/uuid:85f22493-a5cf-4611-aa49-a7cf179993ad.

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This work provides a survey of Indian funeral rites, concentrating on ceremonies performed by rural mainland Hindus, who have been divided into the broad social categories of brahmins, caste Hindus and outcastes/tribes. The primary intention is to identify a core of ritual, which can be used as a baseline against which particular funeral performances can be checked. This work also examines the variation of brahminical ritual over time through a survey of ethnographic material taken from Gazetteers and Government Ethnographic Surveys; the Purāṇas, represented by a version of the Garuḍa Purāṇa and a work known as the Garuḍa Purāṇa Sāroddāra; and Caland's summary of Vedic ritual in Die altindischen Todten- und Bestattungsgebräuche. In each of these three sections the funeral rituals have been divided into six stages and these stages have been further divided into sub-sections containing specific rituals or groups of rituals. Sections on untimely death and the role of the widow in her husband's funeral are also included. Particular emphasis is placed throughout the historical survey on the recurrent theme of ambivalence towards death as reflected both in ritual and its interpretation: the relative is loved and honoured but the corpse is frightening and quickly becomes disgusting. The survey examines the relationship between the primary emotional response to death and secondary ideological constructs, and it reveals that while ritual reflects the emotional response to death it does not always reflect secondary ideology. In addition this work includes a summary, in table form, of the variation of funeral ritual according to geographical area for all three social groups; again taken from the ethnographic material of the Gazetteers and Government Surveys.
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2

Day, Sophie. "Embodying spirits village oracles and possession ritual in Ladakh, North India /." Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1989. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.318353.

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Books on the topic "Rites and ceremonies India, Northeastern"

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Hockings, Paul. Mortuary ritual of the Badagas of southern India. [Chicago, Ill.]: Field Museum of Natural History, 2001.

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2

Ancient Indian rituals and their social contents. 2nd ed. New Delhi: Manohar Publishers & Distributors, 1996.

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3

Paul, Arun K. Cremation and burial in the context of Christianity in India. Delhi: ISPCK, 2011.

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4

Hockings, Paul. Mortuary ritual of the Badagas of Southern India. Chicago, Ill: Field Museum of Natural History, 2001.

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Philosophy and the end of sacrifice: Disengaging ritual in ancient India, Greece and beyond. Sheffield, UK: Equinox Publishing Ltd., 2015.

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6

Wulf, Christoph, and Axel Michaels. Images of the body in India. New Delhi: Routledge, 2010.

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7

The dancing dead: Ritual and religion among the Kapsiki/Higi of north Cameroon and northeastern Nigeria. Oxford: Oxford University Press, 2012.

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8

Metzger, Horst. Festivals and ceremonies observed by the Royal Family of Kotha. Zürich: Museum Rietberg, 2000.

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9

Metzger, Horst. Festivals and ceremonies observed by the Royal Family of Kotha. Zürich: Museum Rietberg, 2000.

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10

S, Bahulkar S., and Kolhatkar Madhavi Bhaskar 1950-, eds. Indian fire ritual. Delhi: Motilal Banarsidass Publishers, 2001.

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Book chapters on the topic "Rites and ceremonies India, Northeastern"

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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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"The brother—married-sister relationship and marriage ceremonies as sacrificial rites: a case study from northern India." In Understanding Rituals, 60–81. Routledge, 2002. http://dx.doi.org/10.4324/9780203413210-7.

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