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Journal articles on the topic 'Ritual places'
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1
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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Andrews, Jacob J. "Conformed by Praise: Xunzi and William of Auxerre on the Ethics of Liturgy." American Catholic Philosophical Quarterly 96, no. 1 (2022): 113–36. http://dx.doi.org/10.5840/acpq20211129240.
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The classical Confucian philosopher Xunzi proposed a naturalistic virtue ethics account of ritual: rituals are practices that channel human emotion and desire so that one develops virtues. In this paper I show that William of Auxerre’s Summa de Officiis Ecclesiasticis can be understood as presenting a similar account of ritual. William places great emphasis on the emotional power of the liturgy, which makes participants like the blessed in heaven by developing virtue. In other words, he has a virtue ethics of ritual closely aligned with that of Xunzi. Xunzi’s writings on ritual illuminate and enrich one’s reading of the Summa de Officiis. But unlike Xunzi, William is not a naturalist with regard to ritual: although much of William’s language about the causal power of liturgy can be explained in Xunzian terms, Christian liturgy has an irreducible supernatural element.
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Efremova, N. S. "Cultic Complexes of the Urals and Western Siberia: Historiographic Aspect." Problems of Archaeology, Ethnography, Anthropology of Siberia and Neighboring Territories 27 (2021): 427–32. http://dx.doi.org/10.17746/2658-6193.2021.27.0427-0432.
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This article discusses the history of research into unusual type of archaeological objects - cultic places, altars, and sanctuaries, located in the Urals and Western Siberia, including the time when the sites of warship in these regions were mentioned for the first time and when scholars’ interest in sacred objects of the past emerged. The stages in expanding the corpus of sources, interpreting the functional purpose of sacred objects, and identifying their ethnic affiliation are presented chronologically. Studies of archaeological sites which reveal unique traces of spiritual culture together with remains of material culture are analyzed. The state of current research into ritual complexes is described, including differentiation of complexes according to the type of ritual activities, applying an integrated approach to the analysis, processing and interpreting the evidence from the cultic sites, solving the problems of definitions, and selecting criteria for considering archaeological object a sanctuary. The article analyzes the studies on specific cultic places for the whole clan or family, places associated with production and trading activities, as well as funeral and commemorative rituals. A variant of syncretic ritual complexes with multifunctional ritual practices is described. The article emphasizes the role of the retrospective method which makes it possible to extrapolate some aspects of worldview among the indigenous ethnic groups inhabiting these regions to ideological beliefs found in the carriers of ancient cultures. The data of ethnographic observations makes it possible to confirm interpretations of cultic practices in ancient times, which can be observed in archaeological evidence from the cultic sites, and offer a more reliable reconstruction of ritual practices among the carriers of ancient cultures.
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Houseman, Michael. "Painful Places: Ritual Encounters with One's Homelands." Journal of the Royal Anthropological Institute 4, no. 3 (September 1998): 447. http://dx.doi.org/10.2307/3034156.
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Wardi, I. Nyoman. "Mitosis dan Ritual Mohon Air Hujan di Kawasan Pura Batukaru Kabupaten Tabanan-Bali: Perspektif Ekologi Budaya." Bumi Lestari Journal of Environment 23, no. 2 (August 30, 2023): 102. http://dx.doi.org/10.24843/blje.2023.v23.i02.p11.
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Batukaru Temple Cultural Reserve is one of the Kahyangan Jagat (State Temple) in Bali, and its area has been designated by UNESCO (2012) as one of the World Cultural Heritage of Bali. This study aims to reveal the meaning of the ritual of asking for rainwater (pakelem ritual) for traditional farming communities (subak) in the Batukaru Cultural Heritage Area of Tabanan Regency. The study was conducted by collecting data through observation, interviews, and literature study. The collected data were analyzed descriptively qualitatively using the cultural ecology approach. Successively, sacrificial rituals and offerings (mapag/mendak toya rituals) are performed every year. In the pakelem/pangeleb ritual at Lake Tamblingan, the sacrificial means offered is sudamala buffalo (kebo ius merana). The implementation of the mendak toya and pakelem rituals every year in different places implicitly represents the knowledge of farming communities (subak) related to natural ecosystems that are interdependent, namely in particular water ecosystems related to climate (rainfall), mountain and forest ecosystems (wana-giri), watersheds and lake ecosystems. Implicitly these rituals reflect the awareness of the farming community (Subak) on the importance of water resources for agricultural life and other interests.
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Ozola, Silvija. "GENERATIVE CREATING OF SACRAL SPACE: MYTHOLOGY, COSMOLOGY AND PLACES FOR CULT RITUALS." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 4 (May 28, 2021): 626–52. http://dx.doi.org/10.17770/sie2021vol4.6201.
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Signs are an integral part of the existence of humanity. The Latvians have one of the most complicated symbolic sign system in the world—the Lielvārde belt which includes symbols of strong energy and encodes ancient information that characterizes the special relation to nature and the Universe. God is the basis of moral values and the origin of all events. The understanding of Latvian deities is based on creative thought, and each sign of the deity image is a structural whole with a certain informative value. The Balts’ tribes for cult rituals chose energetically powerful places. Generative creating of sacral space and religious ritual is connected by concepts the Place, the Way and the Symbol. Research object: Latvian wisdom and spiritual traditions, sacral space for the worship of God. Research goal: analysis of the influence of the Latvian wisdom on traditions of the establishment of early places of worship. Research problem: common and different features of the sacral space of the Latvians and other nations have been little studied. Research novelty: detailed studies of generative creating of early places of worship based on Latvian mythology and cult ritual traditions of other nations. Research methods: analysis of archive documents and cartographic materials, study of published literature and inspection of sacral places in nature.
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Ayatullah, Humaeni. "RITUAL MAGI DALAM BUDAYA MASYARAKAT MUSLIM BANTEN." IBDA` : Jurnal Kajian Islam dan Budaya 13, no. 2 (October 10, 2015): 26–52. http://dx.doi.org/10.24090/ibda.v13i2.660.
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This article discusses various magical rituals and their meaningsfor Muslim society of Banten. How the meanings and functions of rituals; what kinds of magical rituals used and practiced by Muslim society of Banten become two main focuses of this article; besides, it also tries to analyze how Muslim society of Banten understand the various magical rituals. This article is the result of a field research using ethnographical method based on anthropological perspective. To analyze the data, the researcher uses structural-functional approach. Library research, participant-observation, and depth-interview are the methods used to collectthe data. Performing various magical rituals for the practicians of magic in Banten is a very important action that must be conducted by the magicians or someone who learns magical sciences. Magical ritual becomes an important condition for the successfulness of magic. If they do not this, there is a belief that they will fail in obtaining the magical effects. Magical ritual should be also conducted in certain places and certain time withvarious magical formula and magical actions under the supervision of magicians. The use of these magical rituals becomes a portrait of the pragmatical life style of Bantenese society who still believes in magical powers.
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Rossano, Matt J. "Ritual Behaviour and the Origins of Modern Cognition." Cambridge Archaeological Journal 19, no. 2 (May 13, 2009): 243–56. http://dx.doi.org/10.1017/s0959774309000298.
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This article argues that ritual behaviour was a critical selective force in the emergence of modern cognition. The argument is based on the following observations: (1) Upper Palaeolithic Cro-Magnons exhibited unprecedented levels of social complexity and there is evidence to suggest that this complexity may have begun even earlier in Africa, possibly connected with the Toba eruption. (2) Creating larger, more complex social arrangements, especially those that cut across traditional within-group boundaries, would have required more elaborate and demanding social rituals. (3) Ritual behaviour requiring focused attention and the inhibition of pre-potent responses places demands on areas of the brain known to be associated with working memory. (4) An enhancement of working-memory capacity was very likely necessary for the emergence of modern cognition. (5) The social rituals of traditional societies, which provide the best window on the social rituals of our ancestors, are highly demanding in terms of maintaining focused attention and inhibiting pre-potent responses. (6) Those of our ancestors best able to successfully engage in ritual behaviour would have accrued fitness advantages from increased access to resources, status enhancements and psychophysical health effects. (7) Larger working-memory capacity was very likely a characteristic of these more ritually-capable hominins.
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Gierek, Bożena. "Nonverbal Communication in Rituals on Irish Pilgrimage Routes." Religions 13, no. 12 (December 15, 2022): 1219. http://dx.doi.org/10.3390/rel13121219.
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There are endless lists of academic publications on pilgrimage and on nonverbal communication, but very rarely if at all, do these two phenomena meet together in the same one, hence the author’s attempt to bring them together here. In this article the author discusses nonverbal communication in the context of pilgrimage rituals. Since rituals are carried out both physically and mentally, their performance requires the involvement of all the senses. A ritual may be verbal or nonverbal and very often is both. All elements of the ritual send a message. Thus, ritual communicates—it is a source of information about the individual retrieved by others—but it is not only that, as it also effects the mind, thoughts and spirituality of the individual. It has enormous influence on the well-being of a person; it is therapeutic. The author describes and analyzes single rituals related to the well, the tree, various kinds of stones, and other objects located on pilgrimage routes. While doing this, the author takes a phenomenological approach. She bases her analysis of nonverbal communication mainly on ethnographic materials. She also utilizes sources from the areas of archeology, anthropology, sociology and psychology. They are supplemented by her own participant observation at many pilgrimage places in Ireland over the period 1995–2012.
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Bae, Jonghoon, Minsoo Kim, Young-Kyu Kim, Sangchan Park, and Seung-Yoon Rhee. "Ritual Networks of Difference and Conflict: Accepting Strangers into the Workplace." Korean Academy of Management 30, no. 3 (August 31, 2022): 135–60. http://dx.doi.org/10.26856/kjom.2022.30.3.135.
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This study proposes a process model for accepting people who are not granted a social position within a group, namely, strangers, while taking into account the ritualistic properties of social interactions among group members, i.e., micro-rituals. A micro-ritual is an interaction order that regulates the initiation or termination of social interactions among individuals, particularly with respect to in-person proximate engagements in public places. It is informed by procedural knowledge rather than by content and as such it differs from organizational culture or work routines which regulate the content of interactions. In particular, this study examines the impact of the initiation of social interactions, regulated by micro-rituals, on the acceptance of strangers in the workplace. To this end, this study applies Erving Goffman’s symbolic interactionist view of social acts as well as social network models. The authors suggest that a stranger will be accepted into a network of actors sharing common values when the stranger avoids civic inattention by engaging in micro-rituals with members of the network. One important practical implication of this study is that, in order to ensure that institutional changes will improve stranger acceptance, it is necessary for these institutional changes to take into account the micro-rituals that govern proximate interactions in public places.
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Eade, John. "Football Disasters and Pilgrimage: Commemoration through Religious and Non-Religious Ritual and Materiality." Religions 15, no. 5 (April 23, 2024): 518. http://dx.doi.org/10.3390/rel15050518.
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Although the relationship between religion and football has gained considerable interest during the last twenty years, scant attention has been paid to the relationship between pilgrimage and football. This paper seeks to advance the study of this relationship through an exploration of collective memory about football disasters that throws fresh light on central themes within pilgrimage studies—pilgrimage as both a journey to a sacred place and the performance of diverse rituals at such places. The paper explores, in particular, the ways in which three different tragedies involving English football clubs have been commemorated through journeys to and ritual performance at places seen as sacred to those involved in commemoration—football stadiums and urban spaces, and cathedrals and pilgrimage shrines in England, Germany and Italy. Through this analysis, we seek to show how the commemoration of football disaster is linked to pilgrimage as a process where people seek healing and reconciliation through the public performance of rituals that link the local to the global.
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Operto, Stefania. "Human, not too Human: Technology, Rites, and Identity." Open Information Science 2, no. 1 (December 31, 2018): 189–202. http://dx.doi.org/10.1515/opis-2018-0015.
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Abstract In the social sciences, the term “rite” identifies a set of practices and knowledge that contribute to forming the cultural models of a given society and has the aim of transmitting values and norms, institutionalization of roles, recognition of identity and social cohesion. This article examines the relationship between technology and ritual and the transformations in society resulting from the diffusion of new technologies. Technological progress is not a novelty in human development; though it is the first time in the history of humanity that technology has pervaded the lives of individuals and their relationships. The analyses conducted seem to show that the ritual is not intended to disappear but to change; to change forms and places. Postmodern societies have undergone profound modifications, but the conceptual category of ritual continues to be applicable to many human behaviors and it would be a mistake to support the idea that rituals are weakening.
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Gubam, Dimas Solomon. "Safeguarding and Preserving Africa’s Ritual Objects in the Face of Modernity: The Mwaghavul Case." ABUAD Journal of Social and Management Sciences 4, no. 2 (December 19, 2023): 249–64. http://dx.doi.org/10.53982/ajsms.2023.0402.05-j.
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The focus of this paper is to study ritual objects among the Mwaghavul people and their preservation as heritage materials for posterity. The paper looks into the ritual objects of the Mwaghavul and the challenges facing their preservation. In doing this study, primary and secondary sources of data were used. While rituals and ritual objects represent a major defining attribute of the Mwaghavul people, most of these objects are now abandoned on hilltops or caves, forest and rock shelters, and at the mercy of bad weather conditions and agents of destruction like termite, fire, and other things that can destroy them naturally. The paper admonishes that these materials are the people's heritage that deserve preservation. The paper identifies globalization, stereotype, migration of young people into the cities, human and natural factors, and activities of heritage looters as some of the contributory factors. The paper however argues that the challenges can be addressed through public enlightenment, provision of conducive worship environments for adherents of traditional Mwaghavul religion, introduction of traditional religion into our school curriculum and provision of good places for the preservation of ritual objects. The paper concludes that as an important aspect of their culture, the Mwaghavul people should ensure that their ritual objects are safeguarded and preserved for posterity.
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Абакиров, К., Г. М. Мурзахмедова, and А. И. Наева. "ОБРЯД ПОСВЯЩЕНИЯ ЖИВОТНОГО СВЯЩЕННЫМ ГОРАМ «ЫЙЫК» В АЛТАЙСКО-КЫРГЫЗСКОЙ ТРАДИЦИИ." Vestnik Bishkek state university af K Karasaev 67, no. 1 (April 12, 2024): 70–75. http://dx.doi.org/10.35254/bsu/2024.67.10.
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The article analyzes the ritual folklore of the Turkic-Mongolian peoples related to the ancient ritual of dedicating an animal to sacred places. With an integrated approach to the main characteristics of this ritual, the role of folklore genres is considered, while the structure of the ritual itself is clarified using the material of Altai folklore in comparison with existing examples from the traditions of the Turkic-Mongolian peoples, including Kyrgyz ritual practices.The study of this issue seems relevant based on the material of Altai ritual folklore from the point of view of their comparative analysis with the ritual materials of the Turkic-Mongolian peoples.
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Damayanti, Fifi, Agung Murti Nugroho, and Herry Santosa. "Ruang Budaya Pada Proses Daur Hidup (Pernikahan) dan Tradisi Wiwit di Desa Sumber Polaman, Lawang Jawa Timur." EMARA: Indonesian Journal of Architecture 3, no. 1 (September 1, 2017): 10. http://dx.doi.org/10.29080/emara.2017.3.1.10-22.
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Lawang City has many interesting places of tourism, one of them was Sumber Polaman Village. The village has several cultural activities such as barikan on every Friday Legi, wedding ceremony, and wiwit or rice harvest ceremony. Those traditional ritual ceremonies in this village have been routinely held by the local people to honor the ancestral spirits and as an appeal to God for the prosperity of the villagers. Along with that, those cultural rituals form a specific cultural space. This was a qualitative descriptive research with a phenomenology approach. With non numerical data, this study aims to describe the spatial pattern of cultural ritual activities in the Polaman village and analyze the cultural space formed by cultural rituals by looking at the behavioral changes patterns among the people who perform such cultural rituals.Cultural spaces in Polaman Lawang has become potential areas that must be well protected, so it can become an interesting local cultural attractions to be visited by tourists
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Damayanti, Fifi, Agung Murti Nugroho, and Herry Santosa. "Ruang Budaya Pada Proses Daur Hidup (Pernikahan) dan Tradisi Wiwit di Desa Sumber Polaman, Lawang Jawa Timur." EMARA: Indonesian Journal of Architecture 3, no. 1 (September 1, 2017): 10–22. http://dx.doi.org/10.29080/emara.v3i1.98.
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Lawang City has many interesting places of tourism, one of them was Sumber Polaman Village. The village has several cultural activities such as barikan on every Friday Legi, wedding ceremony, and wiwit or rice harvest ceremony. Those traditional ritual ceremonies in this village have been routinely held by the local people to honor the ancestral spirits and as an appeal to God for the prosperity of the villagers. Along with that, those cultural rituals form a specific cultural space. This was a qualitative descriptive research with a phenomenology approach. With non numerical data, this study aims to describe the spatial pattern of cultural ritual activities in the Polaman village and analyze the cultural space formed by cultural rituals by looking at the behavioral changes patterns among the people who perform such cultural rituals.Cultural spaces in Polaman Lawang has become potential areas that must be well protected, so it can become an interesting local cultural attractions to be visited by tourists
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Matanova, Tanya. "Bulgarian Men’s Travels to Mount Athos in the Context of the Ritual Year." Yearbook of Balkan and Baltic Studies 3 (December 2020): 67–84. http://dx.doi.org/10.7592/ybbs3.04.
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As several monasteries and shrines of the monastic republic Mount Athos are connected with the Bulgarian history, in some cases they function not only as places of religious worship by Bulgarian men but also as sites of national memory. Therefore, placed in the context of the ritual year of pilgrimage, as an object of research are chosen Bulgarian men’s 21st century group travels to Mount Athos. More exactly, the focus lies on the places, holidays and celebrations instigating Bulgarian men to visit different destinations at the monastic peninsula, following different routes and motives. Further attention is paid to the performed religious and commemorative practices at the various locations of the Athonite peninsula.
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Kealiikanakaoleohaililani, Kekuhi, Natalie Kurashima, Kainana Francisco, Christian Giardina, Renee Louis, Heather McMillen, C. Asing, et al. "Ritual + Sustainability Science? A Portal into the Science of Aloha." Sustainability 10, no. 10 (September 28, 2018): 3478. http://dx.doi.org/10.3390/su10103478.
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In this paper, we propose that spiritual approaches rooted in the practice of Hawai‘i ritual provide a powerful portal to revealing, supporting, and enhancing our collective aloha (love, fondness, reciprocity, as with a family member) for and dedication to the places and processes that we steward. We provide a case study from Hawai‘i, where we, a group of conservation professionals known as Hālau ‘Ōhi’a, have begun to foster a collective resurgence of sacred commitment to the places and processes we steward through remembering and manifesting genealogical relationships to our landscapes through Indigenous Hawaiian ritual expression. We discuss how a ritual approach to our lands and seas makes us better stewards of our places, better members of our families and communities, and more fulfilled individuals. We assert that foundations of the spiritual and the sacred are required for effectively advancing the science of sustainability, the management of natural resources, and the conservation of nature.
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Malita-Król, Joanna. "Miejsca rytuałów współczesnych pogan w Krakowie." Studia Religiologica 55, no. 1 (2022): 69–84. http://dx.doi.org/10.4467/20844077sr.22.005.16559.
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The Ritual Places of Contemporary Pagans in Kraków In the following article I describe ritual places used by four Kraków Neopagan groups (Native Polish Church, Group Mir, Free Rodnovers of Kraków, and Reformed Druids of Gaia Poland). The most important locations include the surroundings of Krakus Mound (along with the Liban quarry below and the ‘sacred circle’ on the opposite site of the quarry) and Grove by the Wilga river. The used sites and their context are analysed, as well as the reasons why a particular place was chosen. I focus on the perspective of my interviewees, using Kim Knott’s spatial analysis and the combination of the three approaches by Belden C. Lane. Based on participant observation and semi-structured interviews with members of the studied groups, I distinguish three categories of reasons (physical; connected to culture and tradition; metaphysical), which show the multidimensional character of the decisions made and many perspectives in which ritual places are perceived.
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Lorite Cruz, Pablo Jesús. "muerte no existe; variaciones en los rituales de velación y cremación frente a la inhumación. Tipologías actuales de tanatorios y camposantos." Revista Murciana de Antropología, no. 28 (December 19, 2021): 139–68. http://dx.doi.org/10.6018/rmu.466301.
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Este artículo compara los antiguos rituales funerarios de velación (celebrados en las casas) e inhumación (en los cementerios, con su ritual de costumbres, en los que la presentación del cadáver era muy importante) con los nuevos rituales de velación en los tanatorios (lugares pensados para que la muerte no exista y se camufle con la vida), la cremación y los nuevos depósitos para depositar las cenizas (árboles, lagos, columbarios escondidos en las ciudades, ceniceros comunales...) o deshacerse de ellas. En estos (mar, aire, praderas en los cementerios, circuitos de agua...) no se conserva la reliquia sino la memoria, intentando esconder la muerte y aceptando falsamente que ésta no existe. This article compares the old funeral rituals of vigil (celebrated at home) and burial in cemeteries (with a long ritual full of customs where the presentation of the corpse was very important) with the new funeral rituals celebrated in funeral homes (places designed so that death does not exist and is camouflaged with life), the cremation and new places to deposit the ashes (trees, lakes, columbariums hidden in cities, communal ashtrays...) or getting rid of these through a new way where the relic is not preserved (sea, air, meadows in cemeteries, water circuits...), but the memory; trying to hide death and falsely accepting that it does not exist.
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Kaliff, Anders. "Grave Structures and Altars: Archaeological Traces of Bronze Age Eschatological Conceptions." European Journal of Archaeology 1, no. 2 (1998): 177–98. http://dx.doi.org/10.1179/eja.1998.1.2.177.
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Mortuary practice can be interpreted as a system of rituals based on people's perceptions of life and death. There is a great deal to suggest the prehistoric find sites we usually call cemeteries also had an important function as ritual sites. Several types of structure occurring at cemeteries from the late Bronze Age and the early Iron Age in southern Scandinavia favour a broader interpretation of these sites. This article is based on the results of the excavated ritual and burial site at Ringeby in Kvillinge parish, Östergötland, an excavation which was undertaken with the express purpose of studying the archaeology of religion. The article also includes a general discussion of the concept of ‘grave’ and different types of structure which can be interpreted as places for cults.
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Pimenova, Ksenia. "Lieux sacrés de la vallée du Haut Iškin (Touva)." Études mongoles et sibériennes, centrasiatiques et tibétaines 38, no. 1 (2007): 197–223. http://dx.doi.org/10.3406/emong.2007.1185.
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Sacred sites in the valley of the Üstüü-Iškin (Tuva): oral traditions and ritual practices This article explores the role played by sacred places and local oral tradition in preserving the collective memory of the inhabitants of the valley of the Üstüü-Iškin (Western Tuva). I distinguish between two particular types of places: those which are ‘positive’ and where rituals are conducted regularly and ‘negative’ places, where harmful spirits roam. For the inhabitants of the valley, each particular place has its own history and specific features, which are embodied in ancient legends and in more recent personal accounts that are narrated and perceived as truth, not as fiction. The truthful aspect of these expressions of oral tradition has made possible the preservation of particular places and the corresponding beliefs, and in this way, of the whole system of relations between man and nature which seems to survive and to manifest itself in the most evident way at the level of small and relatively isolated local communities.
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Asiyah, Udji, Ratna Azis Prasetyo, and Sudjak Sudjak. "PERGESERAN MAKNA RITUAL IBADAH DI ERA DIGITAL." Jurnal Sosiologi Pendidikan Humanis 4, no. 1 (August 26, 2019): 14. http://dx.doi.org/10.17977/um021v4i1p14-20.
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The presence of Smartphones is the reason for the shifting of meaning in rituals of worship why today and first are different, places that should be sacred seem to be new tourist attractions, many people have selfies in front of them then uploaded in social media, scenes like this were not found in the past. The writing of this article aims to explain the shift in the meaning of worship rituals that should be enjoyed but shift to prioritizing busyness looking for a good perspective as a background for taking pictures or recording videos with no regard for the special worship and safety of other worshipers. This study was conducted qualitatively, data obtained through observation and interviews, the results of this study found that social piety is better able to eliminate the use of technological tools in worship than ritual piety which tends to explore technological equipment.DOI: http://dx.doi.org/10.17977/um021v4i12019p014
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Roos, Christopher I., and E. Christian Wells. "Geoarchaeology of ritual behavior and sacred places: an introduction." Archaeological and Anthropological Sciences 9, no. 6 (March 25, 2017): 1001–4. http://dx.doi.org/10.1007/s12520-017-0491-8.
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Jonasson, Mikael. "The ritual of courtesy — creating complex or uneqivocal places?" Transport Policy 6, no. 1 (January 1999): 47–55. http://dx.doi.org/10.1016/s0967-070x(98)00031-6.
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Bailliot, Magali. "Roman Magic Figurines from the Western Provinces of the Roman Empire: An Archaeological Survey." Britannia 46 (April 8, 2015): 93–110. http://dx.doi.org/10.1017/s0068113x15000112.
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AbstractThis paper deals with magic figurines from the Western provinces of the Roman Empire based on an inventory of twelve figurines and their archaeological context. It underlines the place of the figurines in the ritual ofdefixioand demonstrates that complex curse rituals such as those described in the Greek Magical Papyri (GMP) were not performed only in the Mediterranean basin. It also notes that these magic Western figurines are often found in important places (such as cities and large villas) and in late contexts.
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Penezić, Slobodan, and Uroš Selenić. "Ritual performance in the behavior of Red Star and Partizan fans." Kultura, no. 180 (2023): 171–84. http://dx.doi.org/10.5937/kultura2380171p.
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Every activity consists of ritualized gestures and sounds, whether it concerns performance in arts, sports or everyday life. Such rituals include movements, words and songs, usually performed in a specific place. This paper aims to connect the behaviour of the Red Star and Partizan fans with ritual performance, having in mind the pre-arranged patterns of behaviour, ways of cheering, performing songs and activities in expectation of the games of these two teams. Moving through the city in characteristic clothing combinations with club symbols represents performance as a concept manifested in games and sports. During each Eternal Derby, the ritual is noticeable as a ritual that involves gathering in certain places in the city, arriving, entering the stadium, cheering before, during and after the game, leaving the stadium, and celebrating in the streets. Since football has become a very popular game, every sporting event recognizes the participants as athletes, mediators and spectators. However, of all the participants in the sports events, those who stand out are the fans who strongly identify with the clubs from their city.
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Rountree, Kathryn. "Transcending time and place in the context of Covid-19." Ciencias Sociales y Religión/Ciências Sociais e Religião 23 (August 31, 2021): e021014. http://dx.doi.org/10.20396/csr.v23i00.15030.
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During 2020, because of Covid-related restrictions, opportunities to travel to sacred heritage sites dramatically decreased and Pagans’ and shamans’ gatherings and rituals necessarily moved online. This article picks up from an earlier paper (Rountree, 2006) to reconsider relationships between time, place, imagination and ritual performance in the online context. It argues that whereas in the context of “real” heritage sites, the temporal boundary between past and present seems to blur or dissolve as a result of Pagans’ embodied, material connections with a sacred place, in the online ritual context boundaries of place blur or dissolve because of synchronous temporal connections with likeminded others in sacred space. Two case studies are explored: the responses of those who gathered online to witness English Heritage’s livestreaming of Summer Solstice 2020 at Stonehenge, and the experiences of a group of modern Western shamans, mostly living in Malta, whose regular meetings shifted from members’ homes, places in nature and sacred heritage sites to Zoom in early 2020.
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Sbai, Youssef. "Islamic Friday Sermon in Italy: Leaders, Adaptations, and Perspectives." Religions 10, no. 5 (May 8, 2019): 312. http://dx.doi.org/10.3390/rel10050312.
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The focus of this article is to spotlight the ritual frame of the canonical Friday prayer that is organized weekly around midday in places of Islamic worship in Italy. I verify how the Muslim communities in Italy, as a “cognitive minority”, use different strategies related to the performance of the Friday prayer ritual, and I analyze its continuous reframing. During the preliminary investigation I selected seventeen places of worship located in major cities and provincial towns located in the North, Central and South of Italy including Sicily. I have only considered spaces run by Sunni Arabs because they are the majority of Muslims in Italy. In these places I performed the participant observation from October 2016 to July 2017 collecting empirical data and more than a hundred sermons that I analyzed later. I also relied on interviews with preachers and people in charge of these places.
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Salvia, Daniela di. "Fundamentos metonímicos de los rituales telúricos en los Andes Centrales." Anthropos 117, no. 1 (2022): 117–24. http://dx.doi.org/10.5771/0257-9774-2022-1-117.
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Based on ethnographic data collected in two Peruvian peasant communities on telluric worships, in this article I analyze the symbolic forms of the ritual interaction that Quechua people have with their environment, especially with topographic places such as land and mountains. The purpose is to observe how such ritual interactions are symbolic metonymies through which the Quechuas stay in contact with telluric entities such as Pachamama, Apus and other topographical places of their environment. The above invites us to rethink gestures and ritual acts of Andean telluric worships as semiotic processes with a referential core, formed by the physicality and productive vitality of the Andean geo-physical elements. This referential core allows us to categorize Quechua telluric cults into new anthropological theories focused on the relationship between human beings and non-human elements of the Andean cosmology.
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Eade, John. "The Invention of Sacred Places and Rituals: A Comparative Study of Pilgrimage." Religions 11, no. 12 (December 3, 2020): 649. http://dx.doi.org/10.3390/rel11120649.
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During the last twenty years around the world there has been a rapid increase in the number of people visiting long established religious shrines as well as the creation of new sites by those operating outside the boundaries of institutional religion. This increase is intimately associated with the revival of traditional routes, the creation of new ones and the invention of new rituals (religious, spiritual and secular). To examine this process, I will focus on the European region and two contrasting destinations in particular—the Catholic shrine of Lourdes, France, and the pre-Christian shrine of Avebury, England—drawing on my personal involvement in travelling to both destinations and being involved in ritual activities along the route and at the two destinations. In the discussion section of the paper, I will explore the relevance of these two case studies to the analysis of power, agency and performance and the ways in which they expose (a) the role of institutions and entrepreneurs in creating rituals and sacred places and (b) the relationship between people and the domesticated landscape.
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Jin, Shunhua. "Representing and Experiencing Islamic Domes: Images, Cosmology, and Circumambulation." Religions 13, no. 6 (June 8, 2022): 526. http://dx.doi.org/10.3390/rel13060526.
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Lindsay Jones developed the concept of “ritual-architectural event”, according to which the meaning of a sacred building depends upon the participant’s experience of it in the course of the rituals they perform. Starting from such approach, and taking the Islamic dome as my subject-matter, I examine the correlations that link architectural forms, ritual performance, and participants’ experience into a whole. I first survey a corpus of images related to domes in two types of manuscripts (poetry, and pilgrimage narratives), showing how these images suggest cosmological patterns. The second part unfolds these representations, proceeding from cosmology to ritual. The third and last part focuses on circumambulation as the ritual experience that best embodies the previously identified cosmological patterns. The connection between the three dimensions discussed here is ascertained by the fact that the combination of circle and square structures relates both to Islamic graphic representations and ritual practices. An aesthetic/spiritual experience is awakened both in the mind and in the bodily senses of the viewer/practitioner: When Muslims stand under a dome, in front of the mihrab, thus facing Mecca, and when they behold the dome under which they stand, the view of this circular space possibly translates into a kind of mental and spiritual circumambulation. The conclusion suggests that the meaning attached to sacred architecture places is triggered by a complex of interactions between patterns referred respectively to the mind, bodily actions, and cultural settings.
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Stalnaker, Aaron. "In Defense of Ritual Propriety." European Journal for Philosophy of Religion 8, no. 1 (March 21, 2016): 117–41. http://dx.doi.org/10.24204/ejpr.v8i1.72.
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Confucians think ritual propriety is extremely important, but this commitment perplexes many Western readers. This essay outlines the early Confucian Xúnzǐ’s defense of ritual, then offers a modified defense of ritual propriety as a real virtue, of value to human beings in all times and places, albeit one that is inescapably indexed to prevailing social norms in a non-objectionable way. The paper addresses five likely objections to this thesis, drawing on but going beyond recent Kantian defenses of courtesy and civility. The objections concern cultural relativity, insincerity, separating style from substance, elitism, and possible incoherence in the virtue itself.
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Peltenburg, E. J. "A Cypriot model for prehistoric ritual." Antiquity 62, no. 235 (June 1988): 289–93. http://dx.doi.org/10.1017/s0003598x00074068.
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Prehistoric figurines and building models are rarely discovered in clearly defined, non-funerary contexts in the Near East and eastern Mediterranean regions. When they are found in association in a cache of over 50 objects it is a notable archaeological event. Here Dr Edgar Peltenburg, Director of the Lemba Archaeological Project, Cyprus, argues that the cache provides important new light on the evolution of cult places in the eastern Mediterranean.
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Hinojosa, Servando Z. "Peyote Shrines, Remembrance, and Ritual Surrogacy in South Texas." Journal for the Study of Religion, Nature and Culture 18, no. 2 (March 13, 2024): 255–77. http://dx.doi.org/10.1558/jsrnc.22667.
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Peyote grows in South Texas where licensed dealers acquire it and sell it to Native American Church members. These dealers also create and maintain special shrines on their property for the visiting buyers. The shrines not only mark a portal of entry into the region but also comprise the only opportunity many Native Americans will have to see peyote growing in the ground. Prompting prayers and conversations about ‘relations’ back home, the shrines kindle many acts of remembrance, both between generations of visitors and between Native Americans and dealers. Moreover, the ways that Native Americans perform actions at the shrines that tie into rituals of thanks, gathering, and healing associated with other places underscores the shrines’ surrogate ritual importance. This matters for visitors who cannot access other ritual sites. By anchoring memories and challenging conventional thinking about agency, peyote shrines activate thinking about kindred while extending the ritualists’ reach into adjacent spaces.
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Hlúšek, Radoslav. "Mountains in the Worldview of the Nahuas of Central Mexico." Český lid 110, no. 4 (December 15, 2023): 451–77. http://dx.doi.org/10.21104/cl.2023.4.03.
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Mountains as reservoirs of water have always been an immanent and crucial part of the Mesoamerican ritual landscape. Considered living beings, mountains are an important component of the core part of the Native worldview, which is particularly observable in Central Mexico, a region dominated by the highest peaks in Mesoamerica. Long before the Spanish conquest, the Nahua people who live in the area adopted and developed the ancient Mesoamerican tradition of sacred mountains, ritual landscapes and the agricultural cycle and have preserved it to this day, despite the efforts of Spanish missionaries after the conquest. This paper deals with the position of mountains within the framework of Nahua ritualism, as it has been preserved in Nahua communities in Central Mexico. The aim is to point out their central role as the structural axis of the Nahua worldview, as places where rituals associated with rainmaking, fertility and the agricultural cycle are performed.
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Oparin, Dmitriy. "The commemoration of the dead in contemporary Asiatic Yupik ritual space." Études/Inuit/Studies 36, no. 2 (May 31, 2013): 187–207. http://dx.doi.org/10.7202/1015984ar.
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Contemporary Asiatic Yupik living in Chukotka (Russia) practise various types of ritual feeding of the spirits. People feed the spirits for specific purposes and at different places. The core ritual of feeding the deceased is an autumn commemoration of the dead (aghqesaghtuq), which is described in this article with examples from Novoe Chaplino and Sireniki. This seemingly simple ceremony is full of nuances, and each family practises it in its own manner. The variability of this ritual and the many models of behaviour within present-day ritual space reflect social diversity. Two aspects, the diverse practices of feeding the spirits and the specific ritual of commemoration of the dead, are key to understanding different social and cultural processes in Yupik villages.
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ABSALYAMOVA, YU A., and E. V. MIGRANOVA. "THE SYMBOLISM OF THE EGG IN THE TRADITIONAL CULTURE OF THE BASHKIRS." Izvestia Ufimskogo Nauchnogo Tsentra RAN, no. 4 (December 11, 2020): 58–63. http://dx.doi.org/10.31040/2222-8349-2020-0-4-58-63.
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The article reveals some aspects of using eggs in the Bashkirs’ ritual practice. As a symbol of fertility, the egg was often used in rituals intended to ensure a good harvest, cattle litter, etc. For example, eggs collected team wise were presented to the winners of Sabantuy Festival, boiled eggs were rolled along the first furrow in order to ensure a good harvest or people had fun rolling coloured eggs down a hill, etc. Traditional rites associated with the egg still continue to be preserved among the Bashkirs in a transformed form and are recorded in many places of Bashkir residence; as in the past, eggs often serve as offerings in rituals held before starting spring fieldwork.
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Matyzhanov, K., and G. Dautova. "ETHNOGRAPHIC RELATIONS OF THE KAZAKH FAMILY RITUAL FOLKLORE." BULLETIN Series of Philological Sciences 72, no. 2 (June 30, 2020): 289–95. http://dx.doi.org/10.51889/2020-2.1728-7804.44.
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The article deals with the connection of family folklore with Ethnography. It is well known that ritual folklore is closely related to Ethnography. First of all, it is the common features in their origin and functions that stand out. These are, of course, visible connections. And if we go deeper, we will see a multi-faceted, very complex root system. After all, the structure of ritual works, methods of depicting reality, content, plot lines, sets of motives, so to speak, the entire system of poetic structure is inextricably linked to the study of rituals, but these relationships have their own laws of relativity. The purpose of this article is to explore these paths. Such Parallels, which in the world of folklore are called "common places", are constantly repeated in different genres in the form of formulas. This is a very important element in the study of folk poetics. This opens up wide opportunities for studying traces of the ancient worldview and mythological consciousness, especially with the help of ethnographic and folklore materials.
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Werther, Steffen, and Madeleine Hurd. "Go East, Old Man: The Ritual Spaces of SS Veterans’ Memory Work." Culture Unbound 6, no. 2 (April 17, 2014): 327–59. http://dx.doi.org/10.3384/cu.2000.1525.146327.
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This article uses social-movement analysis to understand the rituals, memory-work and spatialties of Waffen-SS veterans and their sympathizers. Most social-movement analysis focuses on left-wing protesters; our concern is with the marginalized counter-narratives, rituals and -spaces produced by the self-proclaimed misunderstood “heroes” of World War Two. This counter-hegemonic self-definition is essential to these former world-war soldiers who, despite an internal mythology of idealistic self-sacrifice, are vilified in West-European master narra-tives. We discuss how, during the 1990s, veterans and their sympathizers sought to replace rituals of memory-work in the newly-opened East. We look at how the Waffen-SS’s ritual memory-work is “replaced” in alternative settings, including – perhaps surprisingly – Russia itself. Here, Waffen-SS veterans use new, official, semi-sacred places to anchor both an alternative identity and an alternative definition of the central meanings of modern European history.
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Telle, Kari. "Spirited Places and Ritual Dynamics among Sasak Muslims on Lombok." Anthropological Forum 19, no. 3 (October 12, 2009): 289–306. http://dx.doi.org/10.1080/00664670903278411.
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