Relevant bibliographies by topics / Ritual places

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Ritual places'

Author: Grafiati
Published: 1 June 2024

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Journal articles on the topic "Ritual places"

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Rizun, Nazar. "SCANDINAVIAN THING-ASSEMBLIES AND CULTIC SITES AS RITUAL SPACE: RESEARCH STATUS." Ethnic History of European Nations, no. 64 (2021): 7–14. http://dx.doi.org/10.17721/2518-1270.2021.64.01.

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The article investigates the most recent studies on ritual space (thing-assemblies, cultic sites, and ceremonial buildings) in the late Iron Age and medieval Scandinavia. Various rituals, performed at these locations, allowed elites and rulers to gain and maintain power, to create and sustain social order, to resolve conflicts. The paper explores the works of A. Sanmark (research on assemblies as ritual space), F. Iversen (centers of cult), O. Sundqvist (cultic sites and buildings), L. Sonne (political leaders and cult), L. Larsson (ceremonial structures), and other contemporary scholars. The newest studies on ritual space analyze problems of rulership, relations of rulers and people. Scholars investigate how exactly political and social leaders utilized ritual acts and places to their benefit. This leads to a focus on the socio-political aspect of rituals and ritual space. Studies also indicate mythological and religious dimensions of assemblies. Archaeologists and historians analyze a variety of ritual acts and emphasize the most important features of ritual places. Researchers interpret landscape, man-made structures, and show their relation to performative acts. Among them, O. Sundqvist and F. Iversen, who study outdoor cultic sites. The research on ceremonial structures (cultic buildings and meeting halls) indicates similar traits. The studies on ritual space demonstrate similarities between thing-assemblies, cultic sites, and ceremonial buildings, in particular meeting halls. Most researchers emphasize that it is hard to distinguish between these types of gathering places, inasmuch as they were multifunctional. Contemporary scholars also stress the impact of rituals on the local, regional, and nationwide communities as well as on rulers of various ranks and their relations.
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Ahlrichs, Jan Johannes, Kai Riehle, and Nurzat Sultanalieva. "Production of Liminal Places – An Interdisciplinary Account." EAZ – Ethnographisch-Archaeologische Zeitschrift 56, no. 1/2 (January 1, 2015): 205–42. http://dx.doi.org/10.54799/yadx8495.

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Using the concept of liminality, this paper provides a comparative study of ritual places. The concept was introduced by Arnold van Gennep in his study "rites de passage", in which he differentiated between rites of separation (préliminaires), rites of transition (liminaires) and rites of aggregation (postiliminaires). The main characteristics of liminality were elaborated by Victor Turner: of crucial importance are the temporary dissolution or reversal of existing social structures and the visit of places that are set apart due to their geographical or cultural location. Accordingly, these places enhance the emotional and physical experiences of the individuals participating in the rituals. We discuss case studies from Prehistoric Archaeology, Classical Archaeology and Ethnology: (I) the Heidentor near Egesheim on the Swabian Jura in southwestern Germany, used during the Hallstatt and the La Tène period, (II) the Early Iron Age ritual complex of Francavilla Marittima close to the Ionian coast of Calabria in southern Italy and (III) the recently used pilgrimage site in the Manzhyly-Ata Valley on the shore of Lake Yssyk-Kul in Kyrgyzstan. The comparative analysis focuses on the spatial and material expressions of liminality and its social significance: the history of origin and usage, special forms of artifacts involved in the rituals and the geographical or cultural location. Due to the exceptional nature of the case studies, their location and long (dis)continuous histories of use, they differ from contemporaneous structures. Altogether, the concept of liminality provides new perspectives on ritual sites and how they were embedded in their surrounding landscapes.
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Jones, Ruth. "Inventing rituals; inhabiting places ritual and community in public art." Journal of Arts and Communities 1, no. 2 (December 1, 2009): 147–67. http://dx.doi.org/10.1386/jaac.1.2.147/1.

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Wright, Duncan, Glenn van der Kolk, and Dauareb community. "Ritual pathways and public memory: Archaeology of Waiet zogo in Eastern Torres Strait, far north Australia." Journal of Social Archaeology 19, no. 1 (May 10, 2018): 116–38. http://dx.doi.org/10.1177/1469605318771186.

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The materiality of performative ritual is a growing focus for archaeologists. In Europe, collective ritual performance is expected to be highly structured with ritual often resulting in a loud archaeological signature. In Australia and Papua New Guinea, ritual (and collective ritual movement) is also highly structured; however, materiality and permanence are frequently secondary to intangible and/or impermanent considerations. In this paper, we apply the framework of public memory to places and objects associated with the Waiet cult in Eastern Torres Strait. We explore the extent to which ritual performance spanning multiple islands can survive through archaeology, as well as whether ethno-archaeology and history provide insight into the structured and highly political process by which rituals were remembered, celebrated and forgotten.
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Novák, Veronika. "Helynevek és hatalom." Belvedere Meridionale 34, no. 2 (2022): 94–106. http://dx.doi.org/10.14232/belv.2022.2.7.

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The paper analyses the spatial aspects and the writing down of the publication ritual of royal and local ordinances in late medieval Paris, based on the study of the register books of the royal provost in the Châtelet (Archives nationales de France, Y2-Y6), the Livres de couleur. The majority of the publications are described as made « at the accustomed places », and only a small part (cc.50) of the registered publication rituals are documented with a list of place names. Their microscopic study helps to understand the detailed workings of medieval power rituals. The analysis of the lists shows that the ritual of the publication was far from invariable and fixed by customs. On the contrary, different ordinances were published at different urban locations, and the publication ritual was performed on a great variety of itineraries. Besides the variability of the ritual itself, the writing down of the publication has its own strategies. The listing of place names fits perfectly into the pool of mostly verbal methods of medieval representation of geographic space and has its rhetoric value too. However, listing constitutes only a minority of the documented cases, the allusion to the customary progress of the ritual (performed at the « accustomed places ») appears much more frequently. This method creates the image of the invariable, customary, aka ideal ritual, ensuring the coming into force of the published ordinances. Thus, the practices of proclamation and their written documentation are both used to guarantee the effectiveness of the ritual and the everyday presence of royal power in the city.
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Valdés Guía, Miriam A. "Civilising the Eleusinian Sacred Way." Gerión. Revista de Historia Antigua 40, no. 2 (November 22, 2022): 529–52. http://dx.doi.org/10.5209/geri.80525.

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The Sacred Way to Eleusis is one of the most interesting places in Greece for exploring the social and religious construction of the landscape in Ancient Greece. Eleusis was considered to be the borderland of Attica and its incorporation into the chóra of Athens was a long and hazardous process that apparently took place between the eighth and sixth centuries BC. In this paper, the spotlight is placed on the process of constructing this sacred way through myths and rituals. These are linked to some crucial places along the way, built as landmarks or nodes where rites, stories and cults intertwined to shape the religious experience of people and their memory of the past. Special emphasis is placed on the relationship between the liminal/reversal aspects of this space –constructed as an “eschatiá”– and the civilising and ordering elements integrating this potentially dangerous way in the correct and sacred order of the polis, thus sacralising it. Both aspects –reversal and civilisation– are examined in three areas: the ritual domestication of the agrarian space; rites linked to human sexuality and procreation; and the political appropriation of the territory through ritual.
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N.C, Yusuf Rizky, Paramitha Dyah Fitriasari, and Eli Irawati. "NURTURE DAN NATURE PADA IRINGAN MUSIK NGINGGUT DALAM RITUAL SEMEGAH ERAU PELAS BENUA DI GUNTUNG KALIMANTAN TIMUR." Sorai: Jurnal Pengkajian dan Penciptaan Musik 14, no. 2 (December 1, 2022): 88–96. http://dx.doi.org/10.33153/sorai.v14i2.3910.

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Nginggut music tradition in the Semegah ritual is one of the cultures that has been maintained until now. Nginggut and Belian musicians are important elements of bonding, harmony, magical and sacred atmosphere in the implementation of rituals. The ritual implementer must be a person who is considered capable of carrying out the ritual and has physical, psychological, and reasoning endurance. This view forms the social construction of the paradigm that men are people who deserve to carry out rituals, both as leaders and musicians. Meanwhile, women are the people who support the ritual, because they are considered naturally unable to fulfill the requirements as ritual implementers. The theory of nurture and nature states that the emergence of a construction as well as a social paradigm is determined through the biological type of human that is obtained from birth. Based on this theoretical statement, the author examines the relationship between Ngiggut music which places men as performers of rituals, as well as the relationship between nurture and nature that forms the structure of society so that it has an influence in the aspect of Ngiggut music on Semegah rituals.Keywords: Nginggut music, Semegah ritual, Male
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Mauck, Marchita B. "Forming a Holy People: Ritual Places." Studia Liturgica 24, no. 1 (March 1994): 45–57. http://dx.doi.org/10.1177/003932079402400104.

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Widana, I. Gusti Ketut, and I. Gusti Ayu Suasthi. "LANDASAN TEOLOGI PRAKTIK RITUAL HINDU." WIDYANATYA 1, no. 2 (October 31, 2019): 56–67. http://dx.doi.org/10.32795/widyanatya.v1i2.497.

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Basically, ritual activities are a series of sacred (sacred / sacred) actions carried out by Hindus using certain tools, places, and certain ways. Its main function is as a medium to surrender by worshiping God along with His manifestations accompanied by various offerings while accompanied by prayers (mantras) in order to obtain a gift of salvation. The rituals that are often encountered and experienced and carried out in daily life are generally life cycle rituals such as the rituals of birth, marriage, until death that are religiously believed by followers. Hinduism itself as a religion constructed by three basic frameworks positions "ritual" (event) as a supplement of material (skin / packaging) to support the element of "ethics" (moral) as part of an essence that is strengthened as well as to strengthen the foundation of "philosophy" (tattwa) as substance.
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Sulistyorini, Dwi. "Mitos masyarakat terhadap ritual di Candi Songgoriti sebagai warisan pengetahuan budaya lokal." Diglosia: Jurnal Kajian Bahasa, Sastra, dan Pengajarannya 7, Sp.Iss (February 1, 2024): 57–66. http://dx.doi.org/10.30872/diglosia.v7isp.iss.946.

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This research aims to reveal the community's treatment of the Songgoriti temple and the grave of its founder, the rituals carried out at the Songgoriti temple and the grave of Mbah Patok along with the offerings and their meaning. This type of research is field research, a descriptive method with a qualitative approach. The research data consists of the behavior of people with beliefs and rituals at the Songgoriti temple and Mbah Patok's grave. Data sources were obtained from informants, events, and documents. Data collection techniques using observation, interviews, and document study. The collected data was analyzed using mythological theory. Every Legi Friday night at Soggoriti Temple and Mbah Patok's grave, 'sajen' and 'cok bakal' are offered and cleaned as a form of respect. The rituals carried out by the people in these two places include the ritual of asking for blessings, the ritual on the 1st of Sura, the village cleansing ritual, and the ritual of self-purification. Projection of the use of rituals for the younger generation as knowledge of local wisdom inherited from ancestors, as social learning and transmission of social heritage from one generation to the next, and inheritance of morals and ethics.
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Dissertations / Theses on the topic "Ritual places"

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DiCosola, AnneMarie Cobry. "Places Set Apart: Stone Forts and Late Woodland Ritual Practice in the Shawnee Hills of Southern Illinois." OpenSIUC, 2021. https://opensiuc.lib.siu.edu/dissertations/1889.

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This dissertation presents an examination of the manner in which archaeologists identify and interpret the material signatures of ritual practice when the obvious hallmarks of monumentality and material ostentation are absent. Focusing on the work of Catherine Bell and Roy Rappaport, I developed a loose analytical framework to facilitate such identification and interpretation. This framework was first applied to ethnohistoric ritual practice in a sample of societies in the Eastern Woodlands of North America. This served to test the framework and aid in contextualizing evidence of prehistoric ritual. The framework was then applied to a series of unknowns, Late Woodland hilltop enclosures, known as “stone forts,” purported to have served either defensive or ritual purposes. Based on the results of the analysis, I maintain that the stone fort sites were primarily constructed as loci of ritual practice. While practices may have varied from site to site, it appears that all sites were loci for ritual activities related to the production and maintenance of hafted bifaces, particularly projectile points.
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Bodin, Markus. "Rituella depositioner i våtmark under vikingatid : Kan politisk och religiös centralisering kopplas till kontroll av ritualer?" Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-446373.

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To date, previous discussions of the practise of ”weapon deposition” in prehistoric Scandinavia have focused primarily on the Roman Iron Age. The focus of these investigations have been the large offerings of weapons in bogs, which were presumably taken from enemies defeated in battle. Until recently, these particular kind of ritual practises were thought to have ceased in the middle of the 6th century. It is now widely acknowledged, however, that this sort of ritual practises did not simply dissappear, but instead re-emerged during the Vendel- and Viking age in a changed state. These rites, which are frequently associated with elite groups and so called ”central places” are embodied, for example, in the weapons and other valuable objects deposited in the lake adjacent to the Late Iron Age magnate site at Tissø, Denmark. Similar finds have been recovered in Scania and Gotland, but these practises have not received enough attention compared to other ritual aspects of the Viking Age. This essay therefore aims to investigate the ideologies and motivations underpinning these rites, and provide a reassessment of their possible connection to elites, political and religious centralization, and central places/manorial sites.
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Roche, Louise. "Une histoire du temple de Banteay Samrae. Introduction à l'étude du renouvellement des pratiques iconographiques dans le Cambodge de la dynastie dite." Electronic Thesis or Diss., Université Paris sciences et lettres, 2023. http://www.theses.fr/2023UPSLP005.

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Dans le courant du XIIe siècle, alors que le Cambodge se trouve sous la domination politique de la dynastie dit « de Mahīdharapura » (1080/1081-ca. 1220), on assiste à un renouvellement des pratiques iconographiques qui se manifeste à travers l'apparition d'une iconographie narrative bouddhique, inexistante dans les images khmères auparavant. Lorsqu'elles sont mobilisées, ces images se trouvent sculptées dans des sanctuaires dont le système de représentation est hybride, c'est-à-dire qu'il mêle, dans des ensembles contemporains, d'une part, des sujets issus des sources scripturaires brahmaniques et, d'autre part, des thèmes proprement bouddhiques. Témoin de ce phénomène, le temple de Banteay Samrae compte à bien des égards parmi les grandes fondations de la plaine d'Angkor à cette période. Mais, l'absence d'étude monographique avait jusqu'ici fait obstacle à la compréhension de la place qu'il occupe dans l'histoire ancienne du Cambodge. La première partie de cette thèse offre une relecture du contexte historique qui commande à la fondation de Banteay Samrae. L'étude du monument nous permet ensuite de le définir, dans une deuxième partie, comme une fondation bouddhique rattachable au règne de Tribhuvanādityavarman (1149/1150-ca. 1177) et dédiée à une forme de Buddha suprême prenant les traits d'un Buddha sur le nāga. Dans la troisième partie, mettant en regard les thèmes iconographiques choisis, leur agencement dans le sanctuaire et la particularité de la situation géographique de ce dernier, à l'est du Yaśodharataṭāka, nous démontrons que ce lieu rituel se trouve possiblement engagé dans des représentations et des pratiques rituelles funéraires. Cette thèse donne ainsi à lire une histoire de Banteay Samrae, en son siècle
Through the 12th century, when Cambodia is under the political domination of the so-called “Mahīdharapura” dynasty (1080/1081-ca. 1220), a renewal of iconographic practices takes place through the appearance of Buddhist narrative iconography, which had previously been absent from Khmer images. These images appear in sanctuaries in which the system of representation is hybrid: in contemporary ensembles, we find subjects from Brahmanical scriptural sources together with Buddhist themes. The temple of Banteay Samrae, which is a witness of this phenomenon, is in many respects one of the great foundations of the Angkor area during this period. However, the lack of any monographic study has hitherto hindered our understanding of its place in the ancient history of Cambodia. The first part of this thesis offers a revision of the historical context that commands the foundation of Banteay Samrae. The study of the monument then allows us to identify it, in the second part, as a Buddhist foundation contemporaneous of the reign of Tribhuvanādityavarman (1149/1150-ca. 1177) and dedicated to a form of supreme Buddha taking on the features of a Buddha on the nāga. In the third part, by comparing the iconographic themes chosen, as well as their arrangement in the sanctuary and the particularity of geographical location of the temple, to the east of the Yaśodharataṭāka, we demonstrate that this ritual place may be involved in funerary representations and ritual practices. This thesis thus proposes a history of Banteay Samrae, in its century
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Kubátová, Veronika. "Domov jako místo rituálů / Nevstupovat prosím! / Zóna domova." Master's thesis, Vysoké učení technické v Brně. Fakulta výtvarných umění, 2019. http://www.nusl.cz/ntk/nusl-396093.

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I have been dealing with the themes of prefabricated houses and housing estates until recently. I was especially interested in their aesthetics. Order, grid and certain regularity and repeatability. At the same time, I was always interested in his social connotations, mainly because I live in these places. Gradually I became more interested in topics related to my own home. So I moved from the general themes to my own experience. But what is my home? Home is a place of utmost importance in our society. Home is made up of people, family. People have it associated with many rituals that accompany their lives often without actually being considered for them. Thanks to these rituals, we manage, among other things, the everyday influx of positive and negative influences of the surroundings and deal with them in various ways. Morning coffee, brushing your teeth, lighting a candle, wiping dust, filling a bath, scattering water on flowers, etc. Balance is the key to everything we do. And I would like to analyze, document and process these home and personal rituals in this work. The final thesis will consist of a free series of paintings with possible interventions and overlaps into video or installation, etc.
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Shafer, Claire G. "Making Place For Ritual: Creating Connection Through Communal Meals." University of Cincinnati / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1337084659.

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Lindqvist, Maria. "Promised Soils : Senses of Place Among Yezidis in Dalarna and Sheikhan." Licentiate thesis, Södertörns högskola, Religionsvetenskap, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-44021.

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This is an ethnographic study that focuses on Zahmanê Êzîdîa Li Dalarna, the Yezidi cemetery, in Borlänge. The Swedish town of Borlänge has one of the largest Yezidi diaspora communities in Western Europe; a majority emigrated from the Northern Iraqi region of Sheikhan during the 1990s and early 2000s. The overall aim of this project is to investigate how the Yezidi community in Borlänge puts Zahmanê Êzîdîa Li Dalarna into use, the meanings ascribed to the site by individual interviewees, and how these relate to ritual places and practices in Sheikhan. The empirical material stems from observations and interviews among members of three extended Yezidi families in Borlänge and in Sheikhan, and archival material from the Church of Sweden. Fieldwork in Sheikhan focused on the valley of Lalish and the cemetery sites in the Yezidi villages in Sheikhan. The empirical material is presented, analysed and discussed through a theoretical framework of place, creation and maintenance of social memory through ritual practice, and the concept of transfer of ritual. The empirical material reveals that salient ritual actions and elements from ceremonies in Lalish and the Yezidi villages in Sheikhan are transferred to Borlänge, and there put into use for ritual practices and for creating and maintaining a collective identity outside of Iraq.
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Mattsson, McGinnis Meghan. "Ring Out Your Dead : Distribution, form, and function of iron amulets in the late Iron Age grave fields of Lovö." Thesis, Stockholms universitet, Arkeologi, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-131728.

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The purpose of this study is to analyze the distribution, forms, and function(s) of iron amulets deposited in the late Iron Age gravefields of Lovö, with the goal of ascertaining how (and so far as possible why) these objects were utilized in rituals carried out during and after burials. Particular emphasis is given to re-interpreting the largest group of iron amulets, the iron amulet rings, in a more relational and practice-focused way than has heretofore been attempted. By framing burial analyses, questions of typology, and evidence of ritualized actions in comparison with what is known of other cult sites in Mälardalen specifically– and theorized about the cognitive landscape(s) of late Iron Age Scandinavia generally– a picture of iron amulets as inscribed objects made to act as catalytic, protective, and mediating agents is brought to light.
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Kanekar, Aarati K. (Aarati Kumar). "Celebration of place : processional rituals and urban form." Thesis, Massachusetts Institute of Technology, 1992. http://hdl.handle.net/1721.1/36922.

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Thesis (M.S.)--Massachusetts Institute of Technology, Dept. of Architecture, 1992.
Includes bibliographical references (leaves 103-108).
The celebration of processional rituals of festivity is a significant, dynamic, social and temporal dimension of the static form of the built environment. This study endeavors to understand the means by which meaning was added to the form, space and character of the built environment by these processional rituals. Processional rituals influence and are influenced by various aspects of the spatial framework. This study analyzes those spatial aspects that play a significant role in the relationship between processional rituals and urban form in general and then examines how these analytical principles work in the three specific case studies examined in the Indian subcontinent. The first case, that of the South Indian temple cities, focuses on the religious processional rituals; the second, Delhi is important for consideration of political and ceremonial processions; and the third case, Bhaktapur has both the religious as well as the political dimension working together. This thesis shows that processions do have a tremendous impact on urban form and spaces - some of which lose meaning and character without the rituals they were meant to house. Even when the original processional ritual is changes, urban spaces have a determining role in the creation of new rituals.
by Aarati K. Kanekar.
M.S.
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Matoušek, Jaroslav. "Annahof." Master's thesis, Vysoké učení technické v Brně. Fakulta architektury, 2016. http://www.nusl.cz/ntk/nusl-240870.

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Anenský dvůr used to be a farm surrounded by fields just a few dozen meters from the Austrian border. It worked even during the fifties before the creation of the Iron Curtain. Agricultural activity slowly subsided, people disappeared. Nature began quietly but ceaselessly, in small portions, getting on its side after the interval division. Buildings and their surroundings started to change. Nature has changed in fifty years place unrecognizable. Clearly defined boundaries are erased, flash greenery spread to the surrounding area and has created a specific single entity defining the surrounding chaos. Such a situation is the basis for the layout of the new cemetery. Current enhanced peripheral borders are strengthened by planting oaks, while the interior is modified. Most of invasive acacia and other shrubs are removed. The original character of the place, floodplain meadow is reinforced by planting new trees, such as birch or cherry.  The new cemetery consists of two main areas - internal groomed lawn under clearly defined square walls, which leads to deposition of ash and vice versa in the outer belt informal grown meadows are individual pavilions cemetery.
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Bachand, Bruce R., and Holly Sullivan Bachand. "Person and Place in Preclassic Maya Community Ritual (400 BC - AD 300)." University of Arizona, Department of Anthropology, 2005. http://hdl.handle.net/10150/110030.

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Preclassic Maya centers were vibrant stages of performance where communities gathered to reaffirm and redefine themselves. Ceremonial pyramids and plazas were tangible and powerful receptacles of past and present forms of community identity. Archaeological remains enable us to develop a multi-generational sketch of public ritual life in the Maya lowlands from 400 BC to AD 300. Transformations in public performance and community participation corresponded with a series of modifications to ceremonial precints. Public architecture in many communities became increasingly less accessible to a large audience of observers. The artistic imagery associated with these buildings also changed markedly - initially depicting zoomorphic or masked beings and ultimately culminating in the portraiture of real historic personages. Concomitant with these changes were pronounced innovations in ritual interment as certain community members began to be entombed in and around public architecture. Taken together, these features suggest Preclassic Maya communities altered their ritual practices to accommodate emerging social realities and inchoate political identities.
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Books on the topic "Ritual places"

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Grimes, Ronald L. Reading, writing, and ritualizing: Ritual in fictive, liturgical, and public places. Washington, D.C: Pastoral Press, 1993.

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Sacred places in modern western culture. Leuven [etc.]: Peeters, 2011.

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Aguilera, Francisco Enrique. La gente de Santa Eulalia (Almonaster-Huelva): Estructura y proceso ritual en una comunidad andaluza. Huelva: Diputación Provincial, 1995.

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Unlocking sacred landscapes: Spatial analysis of ritual and cult in the Mediterranean. Nicosia: Astrom Editions, 2019.

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Replenishing ritual: Rediscovering the place of rituals in Western Christian liturgy. Milwaukee, Wis: Marquette University Press, 2010.

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Assyrian Church of the East, ed. The Liturgy of the Holy Apostles Adai and Mari: Together with 2 additional liturgies to be said on certain feasts and other days, and the Order of Baptism. In the strength of Our Lord Jesus Christ we begin to write the Order of the Consecration of the Oblation and of baptism. Complete and entire; collated from many MSS. from various places. Piscataway, NJ: Gorgias Press, 2002.

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Ritual and morality: The ritual purity system and its place in Judaism. New York: Cambridge University Press, 1999.

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Rituals in abundance: Critical reflections on the place, form, and identity of Christian ritual in our culture. Leuven: Peeters, 2005.

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To take place: Toward theory in ritual. Chicago: University of Chicago Press, 1987.

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Shinto: Origins, rituals, festivals, spirits, sacred places. Oxford: Oxford University Press, 2002.

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Book chapters on the topic "Ritual places"

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Tang, Qicui. "Between the Sacred and the Profane: On the Spatial Narrative of Places in the Hall of Distinction." In Ritual Civilization and Mythological Coding, 165–201. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-4393-7_3.

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Strine, Casey A. "Imitation, Subversion, and Transformation of the Mesopotamian MīsPî Ritual in the Book of Ezekiel’s Depiction of Holy Space." In Holy Places in Biblical and Extrabiblical Traditions, 65–78. Göttingen: V&R unipress, 2016. http://dx.doi.org/10.14220/9783737005913.65.

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Fabech, Charlotte, and Ulf Näsman. "Ritual Landscapes and Sacral Places in the First Millennium AD in South Scandinavia." In Studies in the Early Middle Ages, 53–109. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.sem.1.101566.

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Fallgren, Jan-Henrik. "Ritual Places, Sacral Place-Names, and Wetlands: Some Spatial and Archaeological Contexts from the Baltic Island of Öland." In Medieval Texts and Cultures of Northern Europe, 63–83. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.tcne-eb.5.119339.

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Bosoni, Giampiero. "For a Novel and Transversal Narration of Extemporaneous Places of Artistic and Design Thinking." In Springer Series in Design and Innovation, 595–602. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-49811-4_56.

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AbstractMany public places in our cities, such as cafés, restaurants, dairies, theatre foyers, wine bars, brothels, bookshops, discos, art galleries, street corners and squares, have been historic and ritual points of reference for artists communities. Such environments whose particular “atmospheres” have created ideal places where these authors have met, known, admired, fought, and enjoyed themselves. Places in which they may also have shared fundamental moments as well as artistic and design intuitions. For different eras, yesterday as today, we pinpoint historical maps of the various cities with all the design studios together with the residences of the artists and architects themselves. If we draw the lines connecting these points, folding them along the different streets and squares these personalities might encountered, we then have created an intricate network of paths full of exciting twists and turns. It is easy to discover that some of these intersections correspond to public places where these personalities, more or less consciously, shared their lives, their passions and at the same time their projects and artistic researches.
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Millerstrom, Sidsel. "Ritual and Domestic Architecture, Sacred Places, and Images: Archaeology in the Marquesas Archipelago, French Polynesia." In Archaeology of Oceania: Australia and the Pacific Islands, 284–301. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470773475.ch14.

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Sullivan, Elaine A. "The Senses & the Sacred: A Multisensory and Digital Approach to Examining an Ancient Egyptian Funerary Landscape." In Capturing the Senses, 37–61. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-23133-9_3.

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AbstractWhat makes a space feel sacred? How did ancient people create a physical and emotional ‘sense’ of specialness or distinction in their ritual places? The ancient Egyptians created at least two major zones of ritualised space (demarcated from the secular parts of their cities and towns), the temple and the cemetery. While scholars have addressed the multisensory techniques utilised by kings and priests to craft the temple precinct into a sacred landscape, the sensory experience of the necropolis remains undertheorized. This gap results from the challenge of comprehending the vast funerary landscapes that have experienced dramatic change since ancient times, changes which have obscured ancient ground level and pathways as well as dramatically altered the appearance of monumental tomb architecture. In this chapter, I combine textual, art historical, and archaeological evidence for the sounds, smells, and visual experiences of ancient people at an Egyptian necropolis with 3D GIS technologies that attempt to virtually represent ancient ritual spaces in their form during the Pharaonic Period. The necropolis of Saqqara, bordering the administrative centre Memphis and one of Egypt’s oldest elite burial grounds, is used as a case study to explore the ancient Egyptian funerary landscape from a multisensory perspective.
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Carlin, Peta. "Ritual Repetition." In On Surface and Place, 118–36. New York : Routledge, 2017. | Series: Ashgate studies in architecture series: Routledge, 2018. http://dx.doi.org/10.4324/9781315598840-7.

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Stadler, Nurit. "Place." In Voices of the Ritual, 105–36. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197501306.003.0005.

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In this chapter, the author adds a theory of place to the analysis of female ritualistic experience and materiality of sacredness. Place is basic in the ritual, as the experience is always shaped and designed within a particular scheme and its architecture. Jonathan Smith stressed the importance of place for ritualistic performance, especially of constructed ritual environments, to a proper understanding of the ways “empty” actions become rituals. Rituals, poetry, aesthetics, embodiment, identity, and class formation are all expressed in a certain architecture, which is why the forms and meanings of rituals can be both expected and unexpected. Rituals can create shared experience in one physical context and impose exclusion and separation in another. In the various female shrines discussed here, the ritual is both created by and affected by the politics of the place. In the context of Israel/Palestine, this is mostly the politics of struggle, conflict, and hostility between different ethnic groups. In this realm, the ritual is a form of communicating territorial claims, demands justified via the visitors’ own bodies, using symbols of fertility of land/soil, and rituals of nascence and recreation. These actions emphasize the visitors’ belongings and claims to native lands. Rituals maintain place attachment. It is through ritual performance that the environments attain meanings and configurations. Sacredness and embodiment are spatialized, and sacred places become a path to claim land. In Israel/Palestine, this dynamic of sacred places is becoming central.
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"TRADING PLACES." In Ancient Magic and Ritual Power, 11–27. BRILL, 1995. http://dx.doi.org/10.1163/9789004283817_003.

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Conference papers on the topic "Ritual places"

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Трофимов, Александр Васильевич, Сергей Викторович Иванчук, Оксана Викторовна Шимчишина, and Владимир Сергеевич Кочуров. "THE DENSIFICATION OF "ENERGY-TIME" AS A COSMOPLANETARY PHENOMENON OF KOZYREV SPACE. NOOSPHERE EXPERIMENT IN THE ALTAI MOUNTAINS ON MAY 13, 2019." In Наукоёмкие исследования как фундамент инновационного развития общества: сборник статей международной научной конференции (Выборг, Январь 2023). Crossref, 2023. http://dx.doi.org/10.37539/230111.2023.89.41.003.

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Синхронная оценка динамики в ходе обряда ритуального пространства, образованного горными породами и их образцами из различных сакральных мест Алтая и пространственно моделированных ячеек, образованных «Зеркалами Козырева». Synchronous assessment of the dynamics during the ritual of the ritual space formed by rocks and their samples from various sacred places of Altai and spatially modeled cells formed by "Kozyrev Mirrors".
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Lin, Yihong. "Places of worship digital information dissemination design strategy in communication ritual view." In IASDR 2023: Life-Changing Design. Design Research Society, 2023. http://dx.doi.org/10.21606/iasdr.2023.385.

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Isaakidou, Valasia, and Paul Halstead. "Bones and the body politic? A diachronic analysis of structured deposition in the Neolithic–Early Iron Age Aegean." 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-4-55-08.

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The meanings of the terms “ritual” and “sacrifice” are discussed as a basis for considering whether and how animal bones might be recognized as remnants of ritual behaviour or sacrifice. These methodological issues are explored “in practice”, taking structured deposits of burnt bones from the Mycenaean “Palace of Nestor” at Pylos as a case study. The paper then places this and other apparent examples of Mycenaean animal sacrifice in a wider context, by examining zooarchaeological evidence for anatomically selective manipulation and for deliberate or “structured” deposition of animal bones from the Neolithic to Early Iron Age in the Aegean. It is argued that anatomically selective treatment and structured deposition of bones increase through time and that these tendencies are matched by changes in the treatment of human remains, in the form and deposition of ceramics associated with commensality, and in architectural organization of space. These trends reflect not only increasing elaboration of material culture but also increasing qualitative, spatial and temporal differentiation of social life. Although the precise form and meaning of Mycenaean sacrificial ritual may be difficult to discern, its material traces mirror and probably helped to promote radical social change during the Aegean Bronze Age.
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Zaicovschi, Tatiana. "Rites of transition and the notion of ritual impurity in the maternity and baptismal rites of the Lipovans of the Republic of Moldova." In Simpozion Național de Studii Culturale, dedicat Zilelor Europene ale Patrimoniului. Ediția III. Institute of Cultural Heritage, Republic of Moldova, 2022. http://dx.doi.org/10.52603/sc21.18.

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The study was realized on the basis of a special questionnaire developed by the author. The survey was conducted in places with a dense population of the Lipovans in the Republic of Moldova. Childbirth rituals, consisting of three stages (prenatal, birth and postnatal) are associated with the moments of transition. The objects of the transition are the woman in labor and the infant. In traditional culture, childbirth is perceived as an analogue of death, associated with danger and ritual impurity. A woman in labor has a dual meaning: a being that contains the potential for reproduction and, at the same time, entails a threat that lies in the sphere of the other world. Indirectly, the midwife, who is the conductor between this world and the other world, is also involved in this. Up to now, the Lipovans are distinguished by the isolation of mother and baby after childbirth until a special prayer. The existing idea of the “impurity” of the unbaptized infant determined a specific behavior towards him: he could not be placed in a cradle before baptism, be hung a cross around the neck, be put a shirt or a belt on (this can be observed even today). Rites of passage, in traditional culture, are seen as tools for maintaining social order in a community.
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S., KOVALEVSKY. "ABOUT THE PURPOSE OF IRMEN STONE HAND MILLS." In MODERN SOLUTIONS TO CURRENT PROBLEMS OF EURASIAN ARCHEOLOGY. Altai State Univercity, 2023. http://dx.doi.org/10.14258/msapea.2023.3.23.

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The article is devoted to such a category of stone tools of the Irmen cultural and historical community of the south of Western Siberia as hand mills or grain grinders. We have tried to summarize the information about the finds of such products in the Irmen settlements and funeral and memorial sites. It was found out that they are represented by two varieties: classic oval or rectangular grain grinders and round-shaped millstones. Special attention in the conducted research is paid to the context of finding grain mills within settlements and burial mounds. It is shown that grain grinders in some cases were placed in specially designated places, obviously playing a certain role in ritual practice.
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Theodoropoulou, Tatiana. "The sea in the temple? Shells, fish and corals from the sanctuary of the ancient town of Kythnos and other marine stories of cult." 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-4-55-15.

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A broad variety of animal remains have been recorded from several cult contexts across Greece. They usually involve sacrificial victims and a variety of animals, and often corroborate ancient sources on the use of animals in ancient Greek cult. Although zooarchaeological or textual evidence regarding the presence of marine faunas in this type of contexts is not missing, their specific role within the sacrificial sphere is usually not extensively discussed. This paper aims to bring together available shell and other marine evidence from sanctuary deposits from ancient Greece with the aim of exploring the role of the sea within Greek cult. In order to bring forward research questions related to this group of remains from cult places, a case study from the adyton of the Archaic–Hellenistic temple of the Middle Plateau in the ancient town of Kythnos in the Cyclades will serve as the backbone of this approach. Careful study of shell and other marine remains in their specific context aims to detect possible ritual actions related to the marine world within an island sanctuary, and to find possible links between the latter and the identity of the worshippers and worshipped deity. What is underlined by this study is the everyday, individual and personal aspect of the cult beyond the official function of sanctuaries in the Greek world. The importance of careful recovery and study of all types of remains from excavations related to cult places is highlighted.
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Кузина, Н. В., and А. А. Масленников. "Sea-related Finds from Rural Sanctuaries on the Azov Coast of the Crimea." In Hypanis. Труды отдела классической археологии ИА РАН. Crossref, 2019. http://dx.doi.org/10.25681/iaras.2019.978-5-94375-307-7.110-118.

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Культурные напластования общественных сакральных комплексов, открытых на территории Крымского Приазовья включают специфическую группу находок, представленную экофактами и артефактами, связанными с темой моря: подсыпки из раковин моллюсков cardium (Cardiidae) и Veneridae на уровне полов, в заполнении жертвенников вотивы в виде отдельных относительно крупных раковин мидий, устриц или сердцевидок, клешни крабов морская галька, орудия рыболовного промысла (крючки, грузила, костяные иглы для ремонта сетей), фрагменты рыбных блюд. Такого рода предметы, не имея самостоятельного культового значения, попадая в сакральное пространство, наделялись новыми смыслами и включались в систему со сложной иерархией связей. В обрядовой практике сельских святилищ Крымского Приазовья морские экофакты были включены в контекст ритуальных действий, обусловленных устойчивыми среди сельского населения архаическими представлениями о трёхчленной модели мира, где море выступало эквивалентом хтонической, нижней сферы. Морские атрибуты, с одной стороны, выражали идеи, связанные с изобилием, плодовитостью, и в этом смысле принадлежали кругу символов богов, воплощавших плодоносные силы природы. С другой стороны, они маркировали нижнюю космическую зону, сопоставимую с хтоническим миром, применялись в обрядах жертвоприношений, в которых конституировалась взаимосвязь между уровнями мироздания в соответствии с архаической картиной мира. В этом аспекте артефакты и экофакты, связанные с морем, несли идею преобразования, перехода, выступали символами-медиаторами. Layers of mollusk shells on the floors are present in most rural sanctuaries in the Crimean Azov region. Single shells as well as fish bones were found in places used for sacrifices. In the ritual practices of rural sanctuaries marine elements were used in ritual actions in conformity with the ideas of the world model accepted by the rural population. Marine elements symbolized abundance, fecundity, and were associated with fertility gods. At the same time they marked the lower cosmic zone, related to the chthonic world. Their use in ritual ceremonies established connections between the levels of the universe in conformity with the archaic model of the world.
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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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Осипова, К. В. "Чай в языке и культуре Русского Севера." In Межкультурное и межъязыковое взаимодействие в пространстве Славии (к 110-летию со дня рождения С. Б. Бернштейна). Институт славяноведения РАН, 2021. http://dx.doi.org/10.31168/0459-6.35.

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In the work on the material of vocabulary, as well as rituals, beliefs and folklore of the Russian North, the symbolics and ritual functions of tea and tea drinking in folk culture are reconstructed. The place of tea in the diet, the organization of tea drinking are considered; reveals the parameters by which the quality of tea is assessed and functions of tea in family rituals. Drinking tea in folk culture acquires a special ceremoniality and often performs the functions of social regulation: social skills are tested during tea drinking and social relations are built. In family rituals, tea takes on the symbolic functions of wine and beer, bread and bread and salt, forming a functionally close “tea-sugar” pair. Often, tea is opposed to bread as an empty and non-nutritious product, a symbol of luxury and excess.
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Magnell, Ola. "The taphonomy of ritual bone depositions. An approach to the study of animal bones and ritual practice with an example from Viking Age Frösö, Sweden." 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-4-55-10.

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In this paper an approach to studying ritual bone depositions by reconstructing the taphonomic history of the zooarchaeological remains is presented. By methodically examining the taphonomic evidence from the chain of events, from the selection of animals to the killing, from the processing and utilization of the carcass to the deposition of the bones, different stages of a ritual, such as animal sacrifice, can be studied and understood. A bone assemblage from a Viking Age cult place at Frösö church in Jämtland in central Sweden (late 10th–early 11th century AD) will serve as an example of the approach. The analysis shows that brown bear and piglets were specifically selected to be used in the rituals, while horses were not important sacrificial animals in the cult, as has otherwise been indicated by written sources. Seasonal analysis indicates that sacrifices took place at three periods of the year. Butchering marks reveal the intense utilization of the carcasses and that meat was consumed. Body part frequency shows that bears were treated differently from other species, which could be the result of an influence of Saami ritual practice. The bones were deposited on the ground beneath a birch tree and carcasses were not hung in the tree as some written sources indicate.
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Reports on the topic "Ritual places"

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Hazlett, Donald L., Michael H. Schiebout, and Paulette L. Ford. Vascular plants and a brief history of the Kiowa and Rita Blanca National Grasslands. Ft. Collins, CO: U.S. Department of Agriculture, Forest Service, Rocky Mountain Research Station, 2009. http://dx.doi.org/10.2737/rmrs-gtr-233.

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Hazlett, Donald L., Michael H. Schiebout, and Paulette L. Ford. Vascular plants and a brief history of the Kiowa and Rita Blanca National Grasslands. Ft. Collins, CO: U.S. Department of Agriculture, Forest Service, Rocky Mountain Research Station, 2009. http://dx.doi.org/10.2737/rmrs-gtr-233.

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