Journal articles on the topic 'Rituals'
To see the other types of publications on this topic, follow the link: Rituals.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Rituals.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Yu, Cheung Hiu. "Ritual Officials and the Rise of Confucian Ritualism in the Eleventh Century." T’oung Pao 108, no. 1-2 (March 31, 2022): 160–201. http://dx.doi.org/10.1163/15685322-10801009.
Full textAbstract:
Abstract By tracing the vicissitudes of court ritual officials and related ritual institutions in the eleventh century, this article argues that the rise of Confucian ritualism was accompanied by the marginalization of ritual officials and institutions in the central government of the Northern Song (960–1127). After the mid-eleventh century, “learning-oriented ritualists,” who acquired their knowledge of court rituals mostly through Confucian ritual Classics, succeeded the fallen ritual officials to offer new insights and perspectives on court ritual reforms. During the late eleventh century, some ritualists, most of whom were associated with the intellectual circle of the celebrated reformer Wang Anshi 王安石 (1027–1086), gradually dominated the interpretation of court rituals. Their endeavors in redefining court rituals led to Zhu Xi’s 朱熹 (1130–1200) experimental reforms of both court and social rituals in the Southern Song (1127–1279), which profoundly shaped the society and culture of late imperial China.
2
Townsend-Gault, Charlotte. "Ritualizing Ritual's Rituals." Art Journal 51, no. 3 (1992): 51. http://dx.doi.org/10.2307/777348.
Full text
3
Townsend-Gault, Charlotte. "Ritualizing Ritual's Rituals." Art Journal 51, no. 3 (September 1992): 51–58. http://dx.doi.org/10.1080/00043249.1992.10791584.
Full text
4
De Paula, Eunice Dias. "Ritual Speech Among Apyãwa (Tapirapé)." Habitus 15, no. 1 (October 18, 2017): 111. http://dx.doi.org/10.18224/hab.v15i1.5903.
Full textAbstract:
Resumo: o povo indígena Apyãwa (Tapirapé) apresenta um ciclo ritual complexo, sendo que cada ritual caracteriza um evento de fala nos quais os atos de fala assumem funções essenciais. A análise das falas rituais à luz da Etnossintaxe, cujos postulados afirmam que na gramática de uma língua estão presentes os valores culturais e os ideais que organizam a vida de uma determinada sociedade, mostraram que a palavra tarywa ‘alegria’, usada para definir os rituais, evidencia um estado de ânimo peculiar aos Apyãwa, normalmente alegres e bem-humorados. Ademais, os rituais aproximam os atuais Apyãwa de seus ancestrais e dos Axyga, espíritos com os quais interagem através da oferta de cantos e alimentos, buscando bem-estar social para todos.
Palavras-chave: Rituais. Eventos de Fala. Valores socioculturais. Povo Indígena Apyãwa
Abstract: The indigenous people Apyãwa (Tapirapé) present a complex ritual cycle, each ritual featuring a speech event in which the speech act takes on essential functions (Hymes, 1974, 1986). In light of Ethnosyntax (ENFIELD, 2002), which assumes that in the grammar of a language cultural values and ideals that organize the life of a given society are present, the analysis of ritual speech showed that the word tarywa, 'joy', used to define the rituals shows a state of mind peculiar to the Apyãwa who are usually cheerful and humorous. Moreover, the rituals connect the current Apyãwa to their ancestors and to the Axyga, spirits with whom they interact by offering songs and food, seeking well-being for everyone.
Keywords: Rituals. Speech event. Sociocultural values. Indigenous people Apyãwa.
5
Pejovic, Katarina. "Theurgy, Paredroi, and Embodied Power in Neoplatonism and Late Antique Celestial Hierarchies." Religions 15, no. 3 (February 28, 2024): 300. http://dx.doi.org/10.3390/rel15030300.
Full textAbstract:
This article will place the rituals of the Greek Magical Papyri (PGM) for the acquisition of a supernatural assistant (paredros) into conversation with broader late antique debates surrounding the place of daimones within the celestial hierarchy. In considering the writings of Plotinus, Plutarch, Porphyry, and Iamblichus, it will survey points of contention surrounding questions of appropriate and inappropriate displays of ritual power, as facilitated by intermediary spirits who act as intercessors between humanity and the divine. Through analyzing the metaphysical underpinnings of the nature of the paredros, as variously articulated within the rituals for their conjuration within the Greek Magical Papyri, it will contextualize the aims of the ritualist against the backdrop of Iamblichus’ theurgy in pursuit of mastery of—and intimate, transcendent communion with—the fundamental numinous nature of the world. In doing so, this article argues that Iamblichus’ theurgy and the paredros rituals of the PGM ultimately grasp towards similar soteriological goals using different ritual methodologies; both seeking to elevate the incarnated body of the ritualist into a higher level of spiritual attainment through direct confrontation with the powers of nature.
6
Tegos, Spyridon. "Civility and Civil Religion before and after the French Revolution: Religious and Secular Rituals in Hume and Tocqueville." Genealogy 4, no. 2 (April 10, 2020): 48. http://dx.doi.org/10.3390/genealogy4020048.
Full textAbstract:
In his critique of religion, Hume envisages forms of religious ritual disconnected from the superstitious “neurotic” mindset; he considers simple rituals fostering moderation. In this paper, I claim that one can profitably interpret Hume’s obsession with secular rituals, such as French highly ceremonial manners, in the sense of anxiety-soothing institutions that bind citizenry without the appeal to a civil religion, properly speaking. Let us call this path the Old Regime’s civil ritualism”. Overall, Tocqueville conceives rituals in a Humean spirit, as existential anxiety-soothing institutions. Moving beyond the Humean line of thought, he focuses on the ambiguous role of religious rituals in the context of democratic faith and the Christian civil religion that he deems appropriate for the US. Yet, he also detects novel forms of superstition firmly embedded in secular, democratic faith.
7
ERAWAN, TATANG SUHARMANA, ANNISA NUR ALILLAH, and JOHAN ISKANDAR. "Ethnobotany of traditional rituals in the Karangwangi Village, Cianjur District, West Java, Indonesia." Asian Journal of Ethnobiology 1, no. 2 (November 1, 2018): 53–60. http://dx.doi.org/10.13057/asianjethnobiol/y010201.
Full textAbstract:
Abstract. Erawan TS, Alillah AN, Iskandar J. 2018. Ethnobotany of ritual plants in Karangwangi Village, Cianjur District, West Java, Indonesia. Asian J Ethnobiol 1: 53-60. According to Sundanese tradition, each Sundanese village community practice some distinctive traditional rituals in which diverse plants grown in different local ecosystems are used. The objectives of this study were to document the traditional rituals performed by the people of Karangwangi Village, Cianjur, West Java, Indonesia and various plants used in these traditional rituals, by employing qualitative and quantitative ethnobotanical approaches. To collect primary data, techniques namely observations and deep interviews were applied. The results of the study showed that 6 kinds of traditional rituals have been practiced by the village people of Karangwangi. These traditional rituals are locally named as srokalan (the traditional ritual of naming the baby), nikahan (the traditional ritual of wedding), nujuh bulanan (the traditional ritual associated with seventh month of pregnancy), nyepitan (the traditional ritual of circumcision), upacara pare (the traditional ritual of planting rice) and upacara nelayan (traditional ritual of fishermen before going to sea). As many as 26 species representing 17 families of plants are used in these rituals. The plants used in traditional rituals were harvested mainly from the homegarden systems and most of these species also commonly used as spices. As the plants used in the traditional rituals have been predominantly cultivated in the homegardens, these plants are indirectly conserved by the village people.
8
Christy, Imaniar Yordan. "OBJEK-OBJEK DALAM RITUAL PENANGKAL HUJAN." Sabda : Jurnal Kajian Kebudayaan 12, no. 1 (July 19, 2017): 70. http://dx.doi.org/10.14710/sabda.v12i1.15254.
Full textAbstract:
Rain prevention is a ritual that many people do in some areas in Indonesia. In addition to Indonesia, this ritual is also conducted in Japan. The ritual uses various objects. This study discusses the meaning of rain-prevention rituals in some regions of Indonesia and in Japan, and the objects used for the rituals. The purpose of this study is to discover the meaning of rain-prevention rituals, to discover the symbols of ritual objects, and to discover the rainpreventing rituals in some areas in Indonesia and in Japan. The method of analysis used is the method of cultural research
9
Pejić, Sonja. "Socioanthropological Synthesis of Ethological Studies on Rituals in Non-Human Species." Anthropos 116, no. 1 (2021): 187–98. http://dx.doi.org/10.5771/0257-9774-2021-1-187.
Full textAbstract:
This paper analyzes the biosocial origins of ritual by pointing to its significant social and evolutionary functions. Furthermore, it offers a detailed analysis of ethological studies on rituals in non-human species that are considered groundwork for an integrated analysis of rituals in people. Due to the fact that sociological and anthropological studies of rituals were aimed at studying social functions of rituals and rituals as a form of social interaction and neglected the existence of biogenetic models as the basis of ritual behavior, the aim of this paper was to indicate that ritual is not only a product of cultural development but that it has played an adaptive role in the processes of biological and cultural evolution.
10
Stausberg, Michael. "Ritual orders and ritologiques: a terminological quest for some neglected fields of study." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 221–42. http://dx.doi.org/10.30674/scripta.67295.
Full textAbstract:
The topic presented in this paper lies at the crossroads between ritual studies and ritual theory. In order to get an idea of the field of study, it may be useful to distinguish between the following general approaches to the study of ritual. To begin with, ritual theory in the strict sense, i.e. with explanatory ambitions etc., tends to focus on RITUAL as such: what IT is, what IT does, how IT works ("functions"), and why IT is as it is.Softer varieties of ritual theory, e.g. approaches that wish to foster a better "understanding" of what goes on when rituals are being performed, may focus on RITUALS in a semi-empirical and semi-theoretical fashion. As a matter of fact, to a large extent ritual "theory" seems to be the result of theoretical reflections on matters of empirical research. Apart from that, we find studies of this and that phenomenon (e.g. time, space, violence, aesthetics, media, etc.) in relation to rituals ("ritual and time", "ritual and space", etc.). Then, of course, we have a good dose of studies on different "types", "classes", or "groups" of rituals. Most popular, (in the absence of any statistical evidence), are studies of "sacrifice", "rites of passage", and "initiations", with "healing rituals" and "pilgrimages" as ever more successful runner-ups. Correspondingly, there is a number of studies about any variety of any class of rituals among the so-and-so people ("initiation among the NN"). Moreover, there are plenty of books about the rituals of this and that religion or people — in colonial times often published under such titles as "The customs and ceremonies of the NN". Last but not least, there is an overwhelming amount of studies devoted to the presentation or analysis of single rituals.
11
Lauxmann, Bernhard. "“There Is No Official Divorce Ritual in the Church”—Challenging a Mantra by Ritual Design." Religions 14, no. 2 (January 19, 2023): 137. http://dx.doi.org/10.3390/rel14020137.
Full textAbstract:
End-of-relationship rituals are not respected within Protestant churches. Therefore, many church websites emphasize that there are no official divorce rituals to this day. This is despite the fact that there are numerous impulses for divorce rituals, some of which are also firmly established in church practice. Practitioners who devote themselves to these rituals often have to be innovative. This article presents three unpublished drafts for separation rituals, which are understood as expressions of ritual design. Experiences from academic teaching show that the field divorce rituals is particularly suitable for initiating learning processes on ritual design, a skill of great importance for future pastors. Although divorce rituals are unpopular now, they are likely to become part of the standard repertoire of churches soon.
12
Mendel, Maria, and Anna Maria Kłonkowska. "TOWARDS A RITUALIZED PUBLIC SPACE ABOVE DIVISIONS: CREATIVE (RE)CONSTRUCTION OF CHILDREN’S RITES OF PASSAGE." Creativity Studies 15, no. 2 (April 5, 2022): 316–31. http://dx.doi.org/10.3846/cs.2022.12887.
Full textAbstract:
The article refers to anthropological, sociological and pedagogical aspects of reframing – in a creative way – the rituals addressed to children at the threshold of puberty. Based on a presentation of a new ritual of farewell to childhood, the paper is a theoretical reflection on the need of introducing new rituals that create ground for animation-educational practice. This practice – by revivifying creativity in areas considered so far closed and exclusive – makes it possible to overcome socially unfavourable structures of performance, and the inceptions of new, legitimized and empowering forms of subjective representations. Ritual’s creative qualities – in Victor Turner’s conceptualization – have inspired the authors to emphasize the need to replace a hegemony of thinking with a heterogeneity of thinking about the rites of passage. This undertaking is directed towards creating a space in social consciousness for rituals that are other than religious ones. Following Gert Biesta’s thinking, we argue that the farewell to childhood in the form we propose can be seen as an expression of pedagogical interruption and a practice of commonality which is a common good, one endlessly fragile and requiring cultivation. The secular children’s rite of passage and other secular rituals that arise not in opposition to religious rituals, but alongside them, are such common goods.
13
K, Shanthi. "Life cycle rituals in Sangam Literature." International Research Journal of Tamil 1, no. 3 (July 30, 2019): 24–30. http://dx.doi.org/10.34256/irjt1934.
Full textAbstract:
The rituals in human life during birth, death etc., are called ‘life cycle rituals’. Rituals are one among many life activities. Performing ceremonies on death anniversaries and rest the soul in heaven are common. Celebration on puberty is referred to as life cycle prosperity ritual. The physical maturity of a girl for motherhood is called puberty and the rituals are called puberty rituals or prosperity ritual. Though the rituals are common to the corresponding cultural communities, they differ from men and women. Particularly, this difference could be seen in Sangam literature. For a man one who dominates, mostly the rituals are based on his social activities such as war, agriculture, reign and for a woman, who concentrates on the family, the rituals are based on their genital body, that is, marriage, child birth, widowhood, etc., representing reproduction, or ban on reproduction,’- Raj Gowthaman points out. Rituals of men imbibe social value whereas that of women are associated with possessions. Most of the life cycle rituals are linked with the reproduction of women.
14
Sklar, Deidre. "Ritual Constituencies:Understanding Rituals. London and New York: Routledge; Revitalizing European Rituals." Anthropology Humanism 20, no. 2 (December 1995): 176–78. http://dx.doi.org/10.1525/ahu.1995.20.2.176.
Full text
15
S, Ramya. "Salem Semmanur Nagara Chettiayar’s Cultural Rituals – Ethnographical Research." International Research Journal of Tamil 4, SPL 1 (February 2, 2022): 77–82. http://dx.doi.org/10.34256/irjt22s112.
Full textAbstract:
In ethnic social life each race has its differences due to the environment in which they live. Some common customs are found in all communities. Transition in cultural life is natural. It is human nature to set each of the transitions in relation to a ritual. Salem Chemmanur Chettiars perform biological rituals during each transition. Human life is characterized by various transitions from birth to death. Rituals and beliefs are found in every community. Putting the sugar water on the baby at birth is seen as a ritual. These rituals are performed according to the developmental stage of the child as he or she grows to a certain size, such as a hemisphere rope around the waist. Such rituals are common among the girl child and some other rituals are performed as she grows up. Women perform the flowering ritual during flowering. Booppu ritual is seen as a defilement ritual. Poop is the first menstrual period. The flower is a sign that the woman has become fertile. This event is considered as an important transformation of life. Like this, wedding ceremonies are considered to be the primary transition ceremony. Death rites are the final event of human life. Various such rituals are observed in the lives of the Chettiars of Salem Semmanur.
16
T.S, Ramachandran. "Paramathi Velur District People’s Life Rituals." International Research Journal of Tamil 4, S-16 (December 12, 2022): 1–12. http://dx.doi.org/10.34256/irjt224s161.
Full textAbstract:
As rituals are followed according to the various stages of individual’s life, likewise there are rituals followed according to the various stages of society. Birth and death in a person’s life are also a ritual. There is no religion without rituals. There are many rituals that are done with the hope that life is going to be happy and wealthy. Vasya rituals are done with the hopes that the separated families will reunite. Every human being from their birth till death are doing many kinds of rituals and overall, it is called life rituals. Paramathi vellore district people follows many kinds of life rituals such as religious rituals, life rituals, death rituals and so on. All these rituals are expressed to people through the folk songs.
17
Barrett, Justin. "Smart Gods, Dumb Gods, and the Role of Social Cognition in Structuring Ritual Intuitions." Journal of Cognition and Culture 2, no. 3 (2002): 183–93. http://dx.doi.org/10.1163/15685370260225080.
Full textAbstract:
AbstractReligious activities of the Pomio Kivung people of Melanesia challenges a specific claim of Lawson & McCauley's (1990) theory of religious ritual, but does it challenge the general claim that religious rituals are underpinned by ordinary cognitive capacities? To further test the hypothesis that ordinary social cognition informs judgments of religious ritual efficacy, 64 American Protestant college students rated the likelihood of success of a number of fictitious rituals. The within-subjects manipulation was the manner in which a successful ritual was modified, either by negating the intentions of the ritual actor or by altering the ritual action. The between-subjects manipulation was the sort of religious system in which the rituals were to be performed: one with an all-knowing god ("Smart god") versus one with a fallible god ("Dumb god"). Participants judged performing the correct action as significantly more important for the success of rituals in the Dumb god condition than in the Smart god condition. In the Smart god condition, performing the correct action was rated significantly less important for the success of the rituals than having appropriate intentions while performing the ritual.
18
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.
Full textAbstract:
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.
19
Ivanov, Valerii. "Origins of the ritual of Puliša (CTH 407)." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2023): 246. http://dx.doi.org/10.31857/s086919080026261-4.
Full textAbstract:
The Hittite text of the ritual of Puliša describes the way of counteraction to the plague in the army which returns from a military campaign. The king and his officers should appease the angry gods of the enemy land. Two prisoners are presented to the gods among the ritual carriers. Puliša’s place of birth and profession are in lacuna that is why it is impossible to determine the ritual tradition which inspired Puliša to compose this text. The only way is to compare this composition with other rites. The ritual of Zarpiya from Kizzuwatna against pest (CTH 757) contains Luwian incantations. The ritual practitioners ask the gods to stop the epidemic in exchange for the offerings. The ritual of Zarpiya is very different from the ritual of Puliša, while the rituals against plague from Arzawa have a lot in common with the latter. The rituals from Arzawa (CTH 394, 410, 424.1) use the ritual carriers for transporting the epidemic to the enemy and for pacifying the angry gods. The vocabulary of Puliša’s ritual is close to the one of the royal substitution rituals (CTH 419, 421), which were held for saving a king from the ominous signs. But the sense of the rituals is different. The ritual of Puliša is not focused on the royal power. The conclusion is reached that the ritual of Puliša was created in the ritual tradition of Arzawa by a scribe that was familiar with the texts of the royal substitution rituals.
20
Savin, Andrey, and Alexey Teplyakov. "“Red Funeral”. New Funeral Rites in Early Soviet Russia." Ideas and Ideals 13, no. 3-1 (September 30, 2021): 205–28. http://dx.doi.org/10.17212/2075-0862-2021-13.3.1-205-228.
Full textAbstract:
The article analyzes the emergence of the so-called red funeral ritual in the 1920s in Soviet Russia as an important component of political everyday life. The first part of the article examines the funeral rituals of representatives of the Bolshevik elite. The second part attempts to characterize the transformation of funeral rites among the “common” population. The analysis undertaken clearly shows the undoubted political and public nature of funeral rituals in early Soviet Russia. Initially, Soviet funeral rituals were powerfully influenced by radical utilitarianism and total nihilistic denial of the religious worldview, intensified by the excesses of the World War, Revolution and Civil War. Nevertheless, nihilism and utilitarianism, the highest expression of which was the idea of cremation, were quickly pushed out by a new funeral ritual, the key elements of which were demonstration and “theatrical ritual” with its music, processions, pretentious speeches and fireworks, in many respects borrowed from military funerals. The main role in the emergence of the red funeral ritual was played by the cult of fallen heroes, which in turn was a guarantee of political immortality of the Bolshevik leaders. As a result, the red funeral became an important element of the alternative Bolshevik culture. The concept of Vladimir Buldakov, who characterized revolutionary funeral rituals as “neo-pagan”, is at least controversial. The attempt to make funerals of the Bolshevik elites a model for mass funerals collided with conservative rituals, especially in the countryside. With regard to the 1920s, at best, we can talk about the emergence of a kind of “the effect of dual faith", a specific symbiosis of red and religious funeral rites. Thus, in the 1920s, the process of a new Soviet ritualism development was far from complete, including the Soviet party and state elites, as evidenced by the fluctuations between party asceticism with its utilitarian attitude to ashes and splendid funerals of leaders.
21
Wang, Hwa Yeong. "Confucianism and Rituals for Women in Chosŏn Korea." European Journal for Philosophy of Religion 13, no. 2 (June 30, 2021): 91–120. http://dx.doi.org/10.24204/ejpr.2021.3308.
Full textAbstract:
This essay offers an analysis of the writing and practices of Song Siyŏl as a way to explore the philosophical concepts and philosophizing process of Confucian ritual in relation to women. As a symbolic and influential figure in Korean philosophy and politics, his views contributed to shaping the orthodox interpretation of the theory and practice of Neo-Confucian ritual regarding women. By demonstrating and analyzing what kinds of issues were discussed in terms of women in four family rituals, I delineate the ways in which Song Siyŏl positioned women in his ritualist metaphysics and to examine his philosophizing process.
22
GÜRdenfors, Peter. "Pantomime as a Foundation for Ritual and Language." Studia Liturgica 48, no. 1-2 (September 2018): 41–55. http://dx.doi.org/10.1177/00393207180481-204.
Full textAbstract:
This article aims at tracing the evolutionary roots of rituals. My main thesis is that rituals have emerged as conventionalizations of pantomimes. The original function of pantomime is for teaching. In that function, pantomime derives from demonstration. My focus in this article is on rituals that produce group identification. Like pantomime, rituals signify meaning beyond the actual actions. Like demonstration and pantomime, ritual is a tool for learning. What is learnt is system of beliefs that become shared within a society. Such shared beliefs strengthen the cohesion within a society. Although both ritual and language are tools for sharing worlds, they have partly different functions. One function of ritual is to promote long-term cooperation, while language primarily coordinates action.
23
Futaqi, Sauqi, and Ali Ahmad Yenuri. "Ritual Communication in Learning Islam in Multi-Religious School." Journal of Islamic Education and Ethics 1, no. 1 (January 30, 2023): 38–51. http://dx.doi.org/10.18196/jiee.v1i1.4.
Full textAbstract:
Ritual practice is a basic feature in the religious life of a Muslim. Therefore, students in elementary schools are invited to practice religious rituals in learning the religion of Islam. Islamic Religious Education teachers try to teach students how to express their religion through rituals because ritual practice is a form of ritual communication. This study aims to describe and interpret the forms of religious rituals carried out in elementary schools, as well as communication models of religious rituals in building multicultural awareness. This study uses a qualitative-phenomenological approach. Data was collected by interviewing 18 informants in depth. Informants consisted of principals, religious teachers, parents and students. In addition, data were also obtained from several school documents. The research location is Setia Budhi Elementary School, East Java. Data analysis was carried out in three stages; data condensation, data display and conclusion drawing. The results showed that the communication of religious rituals that were expressed through Islamic Religious Education learning contained social messages from childhood. It can function as multicultural learning because the ritual communication is not only intended as a religious expression but as an expression of harmony and togetherness because they can cooperate with each other in celebrating their respective religious rituals. Although there is an exclusive side of a religion, such as prayer, fasting and others, in other rituals, they are able to communicate well, so that it contains learning content to respect each other.
24
Suryana, Yayan. "TRADISI NGAJAHUL: Fikih Pemakaman dan Kohesi Sosial Pada Masyarakat Muslim Priangan." Jurnal Sosiologi Reflektif 14, no. 1 (October 18, 2019): 27. http://dx.doi.org/10.14421/jsr.v14i1.1721.
Full textAbstract:
This paper presents an analysis of the death rituals carried out by Muslims in the Priangan region known as ngajahul. Ngajahul is done on the sixth or seventh day after death. Analysis of the ritual of death illustrates that the ritual of death is not only a spiritual-fiqhiyyah aspect, but also has a role in describing social relations. The graveyard that lay in the cemetery, not only shows the grave, but also describes the relationship between the deceased, the family and the social environment. This research in a sociological perspective produces the concept that the rituals of death and society, especially Muslim societies in various aspects are referred to as containing social cohesion. This concept illustrates that death rituals are not as depicted in recitation forums that see death rituals as a tradition laden with rituals that are spiritually nuanced. Ngajahul is a tradition that produces social interaction and involvement in social life that is produced simultaneously. Key Words : Ngajahul, Ritual, Social cohesion, fiqhiyyah
25
Prakash, L. T. Om, and John Joseph Kennedy. "Death Rituals and Change Among Hindu Nadars in a South Indian Village." South Asia Research 41, no. 2 (April 23, 2021): 171–86. http://dx.doi.org/10.1177/02627280211000167.
Full textAbstract:
This article examines changes in the death rituals performed among Hindu Nadars in a South Indian village. It emphasises the importance of understanding ritual changes within their specific micro-level local contextual framework, including changing social structures at household and village level. This empirical evidence showcases how changing rituals connected to death reflect various adaptations through imitation, substitution and alteration of specific ritual elements and performants. It also identifies emerging class distinctions among Nadars and their connection with changes in rituals associated with death. This analysis of the changes depicts how Nadars use ritual actions in pragmatic ways, symbolically expressing and realising their aspirations for status enhancement through such ritual performances.
26
Hoffmann-Horochovski, Marisete Teresinha, and José Miguel Rasia. "Rituais Fúnebres em memórias de velhos (Funeral rituals in old people memories) - DOI: 10.5752/P.2175-5841.2011v9n24p1112." HORIZONTE - Revista de Estudos de Teologia e Ciências da Religião 9, no. 24 (January 21, 2012): 1113–30. http://dx.doi.org/10.5752/p.2175-5841.2011v9n24p1113.
Full textAbstract:
Este artigo discute as mudanças e permanências que caracterizam o universo simbólico da morte, especialmente no tocante aos rituais fúnebres. O intuito principal é perceber como esses rituais foram se modificando significativamente na sociedade brasileira das últimas décadas do século XX, principalmente nos centros urbanos. Para tanto, investigamos memórias de idosos com sessenta e cinco anos ou mais, socializados no catolicismo e residentes em Curitiba/PR, colhidas por meio da história oral. Sobreviventes, os velhos pesquisados testemunharam muitas mortes e participaram de inúmeros rituais ao longo de sua existência e, por isso mesmo, podem lembra-los e transmiti-los com propriedade. Por meio de suas vozes, abre-se a possibilidade de entender uma época na qual a morte representava verdadeiro acontecimento social que promovia interação e reforçava os laços de solidariedade. Época que contrasta com a atual, caracterizada pela crescente dessocialização da morte e pela aceleração e simplificação das práticas rituais.Palavras-chave: Morte. Rituais fúnebres. Memórias de velhos. AbstractThis article aims to discuss the changes and continuities that characterize the symbolic universe of death, particularly with regard to funeral rites. This research also aims to comprehend how these rituals have been modified significantly in Brazilian society over the last decades of the twentieth century, especially in urban centers. In this sense, this paper investigates the memories of people older than 65 years of age, who were socialized in Catholicism and resides in Curitiba – Paraná –Brazil. These memories were collected through oral history. The surveyed people witnessed many deaths and participated in various rituals throughout its existence and, for this reason they can recall these rituals and transmit them properly. Through these elderly people, it is possible to understand a period in which death represented true event that promoted social interaction and strengthened the bonds of solidarity. The period analyzed in this research is opposed to the current time, which is characterized by the increase of the de-socialization of death as well as an acceleration and simplification of ritual practices.Keywords: Death. Funeral rituals. Od people memories.
27
Lee, Hyun-Sook. "The Present Conditions and Meaning of the ritual implements for the land-God(地鎭具) in Baekje." RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE 40 (December 31, 2022): 22–51. http://dx.doi.org/10.34265/mbmh.2022.40.22.
Full textAbstract:
This study analyzes the remains related to the ritual implements for the land-God identified in the Woongjin ~ Sabi period ruins of Baekje. Through this, the characteristics and changes of the types of the ritual implements for the land-God(地鎭具) were identified. In Baekje, ritual implements for the land-God are confirmed in both the building site and the tomb. The rituals of land-God were centered on the building site during the Hansung- Woongjin period. However, during the Sabi period, it is possible to see the rituals of land- God taking place by concentrating on individual building sites. The Sabi period ritual implements for the land-God is buried in a land adjacent to individual building sites, which is different from the ritual implements for the land-God held at the base or at the base of individual building sites during the Unified Silla and Joseon Dynasty. The rituals identified in the ancient tomb group are both rituals of land-God for the entire site of the ancient tomb group and individual tomb. The rituals for land-God for the entire ancient tomb group are mainly confirmed in the site formation layer for the construction of the ancient tomb group in Seokchon-dong, Hansung period, but after Woongjin period, the ritual for land-God is changed to take place around individual tombs. In other words, it can be inferred that after the tomb of King Muryeong during the Woongjin period, the rituals for land-God were changed through a special treat and contribution to the land god after burial, avoid disaster and protect the tomb by comforting the soul. It's a “Haeto(解土)” Baekje's the ritual implements for the land-God were made in the building site and ancient tombs. We can be distinguished from the scope and meaning of rituals during the Hansung- Woongjin period and Sabi period based on the excavated location of the rituals for land-God. The ritual implements for the land-God districts during the Hansung-Woongjin period were almost buried around the cemetery or the building site and have a strong meaning of contribution to the well-being and blessing of the whole. On the other hand, rituals for land-God are held by concentrating on individual building sites and tomb units, and prayed for the repelling evil spirits(辟邪) and repose of souls(鎭魂), Safety of the target structure through the ritual for land-God.
28
Nugroho, Fibry Jati. "Ritual Mistis di Dunia Politik: Studi pada Ritual Ngalab Berkah di Gunung Kemukus." Hanifiya: Jurnal Studi Agama-Agama 3, no. 1 (June 25, 2020): 14–26. http://dx.doi.org/10.15575/hanifiya.v3i1.8431.
Full textAbstract:
Mystical rituals are still very thick in people's lives. Even though the times are modern, rituals in the supernatural are still performed. Community life cannot be separated from mystical rituals, which are then manifested in their spiritual practice. In this study presented a mystical ritual performed by pilgrims who Ngalab Berkah on Gunung Kemukus. Theritual Ngalab Berkah will be used as an object of study in relation to contestation in the political world. By using a qualitative approach and descriptive analysis, it was found that theframe Javanese religious and Max Weber's theory regarding charismatic leadership caused mystical rituals to remain in demand among political contestants. The results of mystical rituals in the form of Ngalab Berkah on Gunung Kemukus, make ritual performers get harmonization between macrocosm and microcosms, charisma as a leader, get pulung (kebegjan), and get wisdom and mercy from Prince Samudra. Mystical rituals carried out by pilgrims proved to be a powerful enough path for political contestants to win their contest in the political world.
29
Gurung, Pol Bahadur. "Haircut and Dress Giving Rituals of the Gurungs of Sikles Village." Research Nepal Journal of Development Studies 5, no. 1 (June 20, 2022): 36–46. http://dx.doi.org/10.3126/rnjds.v5i1.45951.
Full textAbstract:
This article is about initiation rituals (Khyaper Lapa and Nkyuee Chol Peepa) of the Gurung boys and girls of Sikles. It also analyzes the relations of the rituals with symbols of the Gurungs. The main objective of the paper is to explore traditional ritual practices, their customs, and the values of rituals and customary practices among the Gurungs of the Sikles village in Nepal. The ritual and customary practices have been practiced in traditional ways in spite of the penetration of modern cultures at Sikles. It argues that Gurung boys and Girls become mature after doing the initiation rituals. They were considered and treated differently by members of society. Girls before the initiation were considered children without gender disparity. After the ritual, she is considered a mature woman who can participate in agricultural and livelihood activities. Both the rituals accumulate merits for the family and the community. Participatory observations, interviews, and case study methods are employed to explore relations between rituals and symbols. Besides main functional practices, the rituals embodied the symbolic power and power of the community. Social and cultural unity and power are expressed through division of work and gift exchange. Close kin people and neighbors gathered not only to offer a blessing to the novice but also to revitalize social and cultural relations among them.
30
Anderson, Dean, and Joanna De Souza. "The importance and meaning of prayer rituals at the end of life." British Journal of Nursing 30, no. 1 (January 14, 2021): 34–39. http://dx.doi.org/10.12968/bjon.2021.30.1.34.
Full textAbstract:
Death rituals, such as the ritual of prayer, can offer cultural comfort to people who are grieving the loss of their own life or that of another. This article explores the meaning of ritual, how rituals are structured and how prayer rituals are used at the end of life from a cross-cultural perspective. Facing death can be a challenge to a person's sense of identity and their understanding of their world around them, beginning a process of spiritual suffering. Prayer rituals can help maintain a sense of control and identity during this time of crisis, offering comfort, meaning and structure. Despite varying outward appearances, prayer rituals from different cultures follow similar structures that can be deconstructed, allowing nurses to decipher their meaning and deepen the quality of care they provide to the dying person and those left behind.
31
Rogulski, Maciej. "Rytuały w przestrzeni politycznej na przykładzie Ustki." Studia Gdańskie. Wizje i rzeczywistość XV (June 15, 2019): 125–40. http://dx.doi.org/10.5604/01.3001.0014.0421.
Full textAbstract:
Rituals are of great importance in politics at every level. Rituals bind society and strengthen their identity. Besides rituals strengthen attach-ment to culture, land and state power. On the other hand state power increases legitimacy by performing respected rituals. There are many interesting ways to classify rituals in the literature on the subject. For the purpose of showing rituals in the political space of the city of Ustka, it seems appropriate to distinguish above all the rituals of a national char-acter and those of a local dimension. In the case concept of the ritual, however, there are no final divisions, and the boundaries that divide them are certainly not impassable.
32
Hobson, Nicholas M., Devin Bonk, and Michael Inzlicht. "Rituals decrease the neural response to performance failure." PeerJ 5 (May 30, 2017): e3363. http://dx.doi.org/10.7717/peerj.3363.
Full textAbstract:
Rituals are found in all types of performance domains, from high-stakes athletics and military to the daily morning preparations of the working family. Yet despite their ubiquity and widespread importance for humans, we know very little of ritual’s causal basis and how (if at all) they facilitate goal-directed performance. Here, in a fully pre-registered pre/post experimental design, we examine a candidate proximal mechanism, the error-related negativity (ERN), in testing the prediction that ritual modulates neural performance-monitoring. Participants completed an arbitrary ritual—novel actions repeated at home over one week—followed by an executive function task in the lab during electroencephalographic (EEG) recording. Results revealed that relative to pre rounds, participants showed a reduced ERN in the post rounds, after completing the ritual in the lab. Despite a muted ERN, there was no evidence that the reduction in neural monitoring led to performance deficit (nor a performance improvement). Generally, the findings are consistent with the longstanding view that ritual buffers against uncertainty and anxiety. Our results indicate that ritual guides goal-directed performance by regulating the brain’s response to personal failure.
33
I, Senthamarai. "From an anthropological point of view, the ritual and faith shown by the Purananuru." International Research Journal of Tamil 3, S-1 (June 16, 2021): 150–57. http://dx.doi.org/10.34256/irjt21s124.
Full textAbstract:
Human life is a circular ritual of birth, flower and death associated with the flow of time. The rituals of Tamils depend on socio-economic, religious, political and artistic platforms. Rituals vary by presenting the time, place, environment, need and purpose of which they are performed. Man performed rituals to protect himself from a natural calamity. This article seeks to explain the rituals from birth to death of man on the basis of cultural anthropology.
34
GHERCHANOC, Florence, and Valérie HUET. "Corps, vêtements, gestes, paroles et odeurs : le rituel en question." Archimède. Archéologie et histoire ancienne Archimède n° 9 (December 2022): 1–7. http://dx.doi.org/10.47245/archimede.0009.ds1.01.
Full textAbstract:
Résumé Le dossier proposé s’intéresse à tous les agents qui permettent une bonne performance des rituels dans l’Antiquité grecque, étrusque et romaine. Est ainsi analysé le rôle des corps, parures, gestes et instruments, paroles et « bonnes » odeurs dans les performances rituelles, autant d’éléments mobilisés pour plaire aux dieux ou pour s’intégrer dans une société donnée. Il s’attache en premier lieu aux parures des dieux ; en second lieu, aux bonnes odeurs et notamment à l’encens ; puis ce sont les prises de paroles dans les rituels et les gestes qui les accompagnent qui sont considérés. Les contributions suivantes concernent les vêtements, parures et traitements du corps en contexte rituel avec d’abord la question de la parure des prêtres et des fidèles, puis celle de la gestion du corps et des vêtements dans deux rites de passage (naissance et deuil), enfin les jeux de nudité, de vêtements et de travestissement. Le dossier ne se prétend pas exhaustif, mais témoigne de façon diachronique de l’importance de la prise en compte des performances corporelles et vestimentaires, comme des paroles et des odeurs, dans des rituels précis. Abstract Title: Body, clothes, gestures, speeches and smells : about rituals The set of papers that we propose focuses on all the agents that allow a good performance of rituals in Greek, Etruscan and Roman Antiquity. It analyses the role played by the body, the ornaments, the gestures and the instruments, the speeches and the “good” smells in the ritual performances to please the gods or to be integrated into a given society. It starts to look at the ornaments of the gods before considering the role played by “good” smells, provided in particular by the burning of incense; then it is the speaking in the rituals and the gestures that accompany them that are considered. The following contributions concern the clothing, ornaments and treatments of the body in a ritual context with first the question of the adornment of priests and the faithful, then that of the management of the body and clothing in two rites of passage (birth and mourning), finally the interplay between nudity, clothing and cross-dressing. The proposed set of papers does not claim to be exhaustive, but testifies to the importance of taking into account bodily and clothing performances, the use of words and smells, in precise rituals and in given space-times.
35
Hennessey, Anna M. "Religion, Nonreligion and the Sacred: Art and the Contemporary Rituals of Birth." Religions 12, no. 11 (October 29, 2021): 941. http://dx.doi.org/10.3390/rel12110941.
Full textAbstract:
This paper looks at the role of art and material culture in the rituals of birth, first taking into consideration research on material culture in traditional rituals of birth and then turning to the primary topic, which is how art in the contemporary rituals of birth often holds sacred meaning even when the ritual is of a nonreligious nature. A discussion about the sacred in the context of a nonreligious ritual hinges upon an understanding of that which is “sacred”; thus, the paper looks at research on modern theology and the sacred to examine the term in the context of birth as a contemporary rite of passage. Giving examples of how material culture has been important in several traditional birth rituals from different cultures, the paper then traces a similar occurrence in which participants in contemporary nonreligious rituals of birth also uphold art and material culture as sacred elements of the rituals. The paper provides the reader with description of a rich array of art and material culture used across cultures in different rituals of birth. Taking into consideration the numerous contributions that scholars have made to the emerging field of birth and religion, including the interdisciplinary importance of theories related to birth as a rite of passage, the paper also presents new research on the materiality of the contemporary rituals of birth.
36
Müller-Scheeßel, Nils. "Variabilität und Wandel von Bestattungspraktiken am Beispiel des hallstattzeitlichen Gräberfeldes von Schirndorf." EAZ – Ethnographisch-Archaeologische Zeitschrift 50, no. 4 (August 8, 2009): 519–37. http://dx.doi.org/10.54799/dhoa7645.
Full textAbstract:
Religion und Ritual sind zweifellos wichtige, im archäologischen Diskurs aber zu wenig explizit reflektierte Themen. Das Religiöse wird erst im Ritual realisiert. Dennoch plädiert der vorliegende Aufsatz dafür, diese beiden Konzepte zu trennen. Die archäologische (Re-)Konstruktion religiöser Systeme ist zwar bis zu einem bestimmten Grad möglich, hilft jedoch nicht für das Verständnis der Veränderungen von Ritualen. Diese sind in erster Linie Performances, deren Form und Ablauf maßgeblich von den Teilnehmern mitbestimmt werden, wodurch jede Durchführung eines Rituals einzigartig ist. Dabei ist ein wichtiger Aspekt die Durchsetzung der individuellen Vorstellungen und Ansprüche der Teilnehmer; Rituale werden somit zu einem zentralen Instrument sozialer Auseinandersetzungen. Trotz ihres häufig konservativen Anscheins sind sie deshalb zumeist einem dynamischen Wandel unterworfen. Das lässt sich archäologisch vor allem im Bereich des Bestattungsrituals zeigen. Entsprechende Veränderungenwerden im Folgenden an dem hallstattzeitlichen Gräberfeld von Kallmünz-Schirndorf in Bayern demonstriert. Die dortige Variabilität des Bestattungsmodus - Körper- oder Brandbestattung - und der Grabform - Kammer-, Nach- oder Einfachbestattung - wirdim Einklang mit einem performativen Ritualverständnis als Ausdruck intensiver Auseinandersetzungen der Teilnehmer über die .angemessene' Bestattungsart verstanden.
37
Edwin, Felix, and Ersa Lanang Sanjaya. "Pengaruh Komunikasi dan Resolusi Konflik terhadap Family Ritual Dinner Time pada Orangtua yang memiliki Anak Berkuliah Sarjana." Psychopreneur Journal 4, no. 1 (May 1, 2020): 45–57. http://dx.doi.org/10.37715/psy.v4i1.1753.
Full textAbstract:
This study aims to determine the effect of communication and conflict resolution on family rituals (dinner time) on parents who have children with college degrees. The total sample in this study amounted to 75 subjects. Dissemination of data using questionnaires distributed online and offline. Retrieval of data using Olsen's communication scale, Olsen's conflict resolution scale and Family Ritual Questionnaire (FRQ) family ritual. Data analysis uses multiple regression methods to determine the effect of communication and conflict resolution together on family dinner time rituals. And using simple linear regression to determine the effect of communication on family dinner time rituals and the effect of conflict resolution on family dinner time rituals. Results of multiple regression test analysis (r = 0,010; p = 0,696). Simple linear regression test results of communication on family rituals (r = 0,006; p =0,496). Simple linear regression test results conflict resolution to family ritual (r = 0,000; p =0,973). There is no influence of communication and conflict resolution on dinner time. There is no effect of communication on dinner time. There is no effect of conflict resolution on dinner time. So that in this study the major and minor hypotheses were rejected.
38
Pesonen, Heikki. "Innovation, adaptation, and maintaining the balance." Approaching Religion 12, no. 3 (November 7, 2022): 16–31. http://dx.doi.org/10.30664/ar.112793.
Full textAbstract:
The environmental crisis has challenged faith traditions to take a stand and act both globally and locally. Statements and action build on reinterpretations of tradition, which also produce a variety of ritual applications. Environmental rituals, for example, deal with the grief and anxiety caused by environmental crisis or seek to have a concrete impact on local environmental problems. The anthropologist Roy Rappaport (1926–97) examined religious environmental rituals, firstly as a way of regulating ecological balance. Secondly, he saw religiously motivated environmental rituals as a way of changing human thinking and behaviour in an era of environmental crisis. These perspectives can be applied in at least three ways: firstly, by looking at how rituals are used in religious communities that are directly dependent on the natural environment; secondly, by examining how religious communities use rituals in various situations related to environmental issues; and thirdly, by focusing on how Rappaport’s ideas could be used to engage in environmental action. In this article, I focus on religiously motivated environmental rituals and the perspectives that Rappaportian ritual approach provides for examining them. As examples, I use the struggle of the Canadian Mi’kmaq indigenous community over the fate of their sacred mountain and the ordination ritual of Thai monks, who ordain trees under threat of felling in a Buddhist monastic community.
39
Sabirova, Nasiba. "FEATURES OF RITUAL SONGS ASSOCIATED WITH ANCIENT CULTS." INTERNATIONAL JOURNAL OF WORD ART 5, no. 3 (May 30, 2020): 168–73. http://dx.doi.org/10.26739/2181-9297-2020-5-26.
Full textAbstract:
This article discusses the features of the symbols of rituals associated with ancient cults. In addition, all songs performed at ceremonies are influenced by irreconcilable beliefs and reflect all forms of the natural world.Also, ritual folklore and its two parts -seasonal rituals and family rituals, folklore are the main source of the identity of each nation, the system of seasonal and family rituals of the Uzbek people and their worldview, their place and function. In this system of seasonal, family rituals and the folklore sung in it, first of all, all life experience, knowledge and conclusions of people are embodied
40
Gurung, Shanti. "Dances in the Name of the Dead: Syarga and Ghyapri/Klepri Rituals Among Gurungs." Social Inquiry: Journal of Social Science Research 4, no. 1 (December 31, 2022): 8–23. http://dx.doi.org/10.3126/sijssr.v4i1.64804.
Full textAbstract:
Within the diversified and multicultural country like Nepal, there are many death rituals depending on the basis of their caste, religion, geographical area and their economic status. The Gurungs have their own kind of death rituals termed as Arghu (pae), in principle, appears to have similar purpose with the annual Shraddha as practices by the Brahmin-Chhetri and other people. The entitled research topic explores about the death rituals syarga and klepri dances to be performed differently during the pae. The ritual of Arghum among the Gurungs is a three-day event which includes the dancing rituals of Syarga and Klepri together with prayers and rituals that aim to send the deceased person’s soul to heaven. Main purpose of this study is to findout how the Gurungs believe their death ritual by dancing and its soul connection to the deceased. The paper follows the interpretative approach to present the story of the special dances and rituals performed in the name of the dead by her/his relatives, friends and fellow villagers. This study was conducted among the gurungs of Gorkha district. Seven death rituals were carried out for the field study where five klepri gurus and 5syarga dancer was taken as respondent. My own participation in and observations of the ritual performances, and activities supplemented by my interview with elderly and knowledgeable people including ritual specialists has yielded the essential data needed to learn about how Gurung people understand human life and the relations between themselves and their deceased ancestors. Main finding of this study is dance in the name of deceased which believes that dance is one of the important part for human life and it’s fluctuations. As same like gurung people believe that we can dance in the name of the dead which reminiscences the previous life where she/he belong to.
41
Hirmer, Monika. "The Self as Combination of Deities and Yantras: Divinisation Rituals among Contemporary Śrīvidyā Practitioners in India." Religions 13, no. 8 (August 12, 2022): 738. http://dx.doi.org/10.3390/rel13080738.
Full textAbstract:
Divinisation rituals establishing oneness between practitioners and divinities are common across Tantric traditions. While scholars largely argue that divinisation occurs through meditative practices, implying a clear demarcation between contemplative samayācāra rituals and body-focused kaulācāra rituals, I suggest that samayācāra divinisation rituals entail fundamental corporeal elements; furthermore, I argue that the distinction between samayācāra and kaulācāra rituals is not obvious, but negotiated on a continuum ranging between representational and embodied corporeality. Based on extensive anthropological fieldwork in the temple-complex Śaktipur, I first illustrate divinised Śrīvidyā bodies: they are permeated by goddess Tripurasundarī in her anthropomorphic form and as a diagram, or yantra (the Śrīcakra), and by the deities Gaṇapati, Śyāmā, and Vārāhī, and their respective yantras. Thereafter, I describe yantrapūjās, which are samayācāra rituals through which practitioners divinise their bodies, outlining, particularly, their corporeal elements. I also illustrate sirījyotipūjā, which is a ritual directly transmitted by Tripurasundarī to Śaktipur’s guru and is, therefore, unique to his disciples. Foreseeing the creation of a large Śrīcakra decorated with flowers, around and at the centre of which practitioners congregate, the ritual facilitates the superimposition of the Śrīcakra, Tripurasundarī and worshippers’ bodies; including both representational and embodied elements, sirījyotipūjā occupies the fluid intersection between samayācāra and kaulācāra rituals.
42
Valderrama, Ricardo, and Carmen Escalante. "Four Andean pastoral rituals." Allpanchis 51, no. 93 (May 31, 2024): 381–400. http://dx.doi.org/10.36901/allpanchis.v51i93.1607.
Full textAbstract:
Compartir con las comunidades campesinas quechuas y de pastores altoandinos en los Andes peruanos da el privilegio departicipar en sus numerosos rituales. El presente artículo trata de los rituales al y con el ganado que crían. Las descripcionesde cuatro rituales —t’inka (ritual a las llamas), uwija t’inka (ritual a las ovejas), waka t’inka (ritual al ganado vacuno) y kawallut’inka (asperjación a los caballos)— permiten afirmar que los comuneros quechuas tratan a los elementos de la naturaleza con la familiaridad de padre, madre, hermano, hermana. Por otra parte, estas ceremonias tienen una continuidad cultural, pero también han introducido componentes de la modernidad.
43
Suryawan, I. Ngurah. "POLITIK DAN “TEATER RITUAL” DI BALI." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 2 (December 15, 2012): 305–20. http://dx.doi.org/10.21580/ws.20.2.201.
Full textAbstract:
The relation between ritual and socio-political environment should become a deep reflection. Rituals which take place in order for salvation, harmony, and natural balance instead generate the ambigue and ironic situation. Rituals had been going on amazingly but the social as well as natural disasters seems go on continually. In Bali, religious rituals that formerly guarded by mantra-mantra (spiritual wordings) recently enstead by a group of Pecalang (tradition guardian in Bali) and metal detector (at the time of Pamarisudha Karipubhaya Bali Blast of 2002 and 2005). Nowadays Balinese are eager to perform rituals spectacularly. But instead, Bali now is struck by continous disaster, not only the disaster came from external sources but also the internal ones.***Hubungan antara ritual dengan lingkungan sosial politik harus menjadi bahan renungan yang dalam. Ritual yang dilakukan untuk tujuan keselamatan, harmoni, dan keseimbangan alam bahkan menimbulkan kondisi ambigue dan ironis. Ritual berjalan secara mengesankan namun bencana sosial maupun bencana alam terus menerus terjadi. Di Bali, ritual agama yang sebelumnya diwarnai mantra-mantra kini diisi oleh Pecalang (pengawal tradisi Bali) dan metal detector (pada saat Pamarisudha Kariphaya Bom Bali 2002 dan 2005). Kini orang Bali cenderung melaksanakan ritual secara spektakuler. Akan tetapi Bali seringkali didera bencana, baik bencana yang berasal dari dalam maupun luar.
44
Atputhan, Karalasingam. "Common aspects of scenography in outdoor ritual performances: an exploratory study." Brazilian Journal of Development 10, no. 5 (May 2, 2024): e69371. http://dx.doi.org/10.34117/bjdv10n5-002.
Full textAbstract:
This paper explores common aspects of scenography in outdoor Ritual performances Rural, ceremonial, Rituals and festive events present the performance environments or atmospheres and engage people making a platform on which their views, experience, lifestyle, and beliefs system are shared. These rituals contain the origins of theatre and scenography as type of art. Mostly, these platforms are structured and built on religious, spiritual, and devotional grounds. It is the composition of space, text, research, performance, performers, spectators (devotee) sound, lighting, and colour and composition. People of Batticaloa, in general, are involved themselves creating rituals, fairs, and festivals. This study focuses on the Maariyamman ritual in Kalumunthanvely, Batticaloa district to examine scenography aspects of ritual and investigate the practice, creation and presentation. This study analyzes how participants organize scenery in nature, how scenography aspects function in the Maariyamman ritual, and how the materials are identified and executed in outdoor performance. The study examines the space, text, colour, composition, performers, and spectators. Moreover, the study explores the disclosure of its character type, determination of the space of action. Further, the study ensures the understanding of scenography aspects and the process of the ritual performance. The study uses both primary and secondary data to understand common aspects of the scenography in ritual performance. In this study i) the researcher’s observation during the rituals and ii) interviews with participants and devotees are primary tools of data collection. And secondary data are obtained from the source materials in libraries, online, which include both published and unpublished works that are related to scenography and rituals.
45
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.
Full textAbstract:
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.
46
McIver, Ian. "Competition and tradition." Groundings Undergraduate 7 (April 1, 2014): 58–76. http://dx.doi.org/10.36399/groundingsug.7.218.
Full textAbstract:
In 751, the Carolingians supplanted the traditional ruling dynasty of Francia. This article surveys Carolingian political rituals between 751 and 800, and argues that ritual was one means through which this new royal family sought to construct and legitimate its authority against its dynastic competitors. This article also highlights the neglected spiritual dimension of many of these rituals. Whilst tradition often formed an important part in these ceremonies, early medieval ritual was not static, and there is evidence of innovation and improvisation. The meaning of rituals was also unfixed, as reflected and conditioned by competing textual accounts.
47
Reenberg Sand, Erik. "Rituals between religion and politics: the case of VHP’s 2001-2002 Ayodhya-campaign." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 162–75. http://dx.doi.org/10.30674/scripta.67290.
Full textAbstract:
The present paper deals with rituals in a political discourse, namely the rituals employed by the right wing, Hindu nationalist movement, Vishwa Hindu Parishad (VHP), in its campaign for a Rama temple in the north Indian town of Ayodhya. As is probably well-known, VHP is part of a group of organizations known as the Sangh Parivar, or sangh family, which also includes the presently ruling Bharatiya Janata Party (BJP), and the ultranationalistic organization Rashtriya Swayamsevak Sangh, or RSS. The rituals of VHP are instruments of the construction of an ideal Hindu society and part of an encounter between Hindu-nationalist tenets and the secular, political establishment. However, the rituals employed by VHP can not be said to represent a separate ritual genre, since they are not different from similar, traditional Hindu rituals. What makes them different is their context and their motives, the fact that they do not serve ordinary material, eschatological, or soteriological aims, but rather political aims, as well as the fact that the ritual agents in this case do not seem to have a satisfactory juridical legitimacy to perform the rituals.
48
Manan, Abdul, Kamarullah Kamarullah, Husaini Husda, Rasyad Rasyad, and Fauzi Fauzi. "THE UNITY OF COMMUNITY IN CEMETERY: AN ETHNOGRAPHIC STUDY OF THE ISLAMIC BURIAL RITUALS IN ACEH, INDONESIA." Jurnal Ilmiah Islam Futura 24, no. 1 (February 15, 2024): 21. http://dx.doi.org/10.22373/jiif.v24i1.14965.
Full textAbstract:
Our study portrays burial rituals practiced by Aceh Province, Indonesia, as this ethnic group has distinctive traditions for burying deceased members of society due to the intertwining of cultures and religions in Aceh. The intertwining of the Islamic tenet with the local cultures has constructed the burial rituals in Aceh differently from any Islamic community in Indonesia. To discover the ritual’s distinction as this study’s focus, we explored three aspects of the rituals: processes, meanings, and implications. We integrated a qualitative approach through an ethnographic study by observing three burial rituals and interviewing 45 informants across the province. As a result, the processes covered initial meetings, grave cleansing, ceremonious announcement, feast, and pilgrimage. Regarding the ritual’s meanings, we revealed that the Acehnese people practiced the burial rituals to expect God’s blessing and forgiveness for the deceased, represent gratitude and homage toward the left family, affirm the local customs, and consolidate kinship relations. A for the implication, the series of rituals in burying a dead person in Aceh serves as a way to establish a vertical relationship from people to God, along with a horizontal relationship, from person to person, which contains local wisdom representing the identity of Aceh. The urgency of burial rituals reflects communities’ harmony and adherence to cultural and religious beliefs regardless of any condition.
49
Onyancha, Boaz K. "African Transition Rituals Celebrating Gender and Human Sexuality: Implications for African Christian Theology." East African Journal of Traditions, Culture and Religion 4, no. 1 (November 8, 2021): 36–45. http://dx.doi.org/10.37284/eajtcr.4.1.461.
Full textAbstract:
Transition rituals are prominent practices among African traditional communities. Among the Gusii community of western Kenya the ritual is performed for both boys and girls. The boys are taken through circumcision while girls go through clitoridectomy. The ritual for girls is widely criticized and opposed by among others the Christian Church. The ritual for girls is resisted on several grounds, but it still persists. The question which many have asked is, why this persistence? This paper raises a number of arguments among them being that; in Africa, gender and human sexuality are celebrated through painful rituals. Men and women are made rather than born. In this discussion, I argue that opposition to clitoridectomy is ill informed, because it is the element of the pain that accompanies the ritual that is the reason why the ritual persists. The paper draws equivalents between the Gusii traditional transition ritual with the death and resurrection of Jesus Christ, namely that from a theological perspective, the rituals should be perceived constructively as preparatory for Christian evangelization as they point to the death and resurrection of Jesus Christ. It is suggested that the Church should view the rituals constructively instead of opposing them. This situation, among other factors, has over the years rendered ineffective the Church’s efforts at evangelization not only in Gusii community but also in other African communities where this ritual is upheld
50
Hestiyana, NFN. "RITUAL ADAT NGUNDANG DAYAK HALONG : MENANAMKAN KARAKTER BANGSA DAN MELESTARIKAN BUDAYA DAERAH." TELAGA BAHASA 7, no. 1 (January 15, 2020): 21–32. http://dx.doi.org/10.36843/tb.v7i1.36.
Full textAbstract:
Ngundang traditional rituals are one cultural heritage of the Dayak Halong people which continues to be maintained and carried out in traditional rituals. In the Dayak Halong indigenous people, there are several traditional rituals: inviting, namely ngundang baharin malem manta, ngundang baharin malem mandruu, ngundang wadian malem manta, ngundang wadian malem mandruu, ngundang palas kapateian, and ngundang palas nimbuk. This study aims to describe the preservation of regional culture in traditional rituals ngundang Dayak Halong as a means of instilling national character. The method used in this study is a qualitative descriptive method. This research data in the form of oral speeches in traditional rituals ngundang. In collecting data techniques used observing, recording, and interviewing. Analyzing is done with understanding, interpretation, and meaning, then they are presented in the form of description. From the results of the study, it is found that the preservation of regional culture in traditional rituals ngundang Dayak Halong as a means of instilling national character through values as follows: (1) religious, (2) honest, (3) tolerance, (4) discipline, (5) love for the homeland, (6) care for the environment, (7) social care, and (8) responsibility. Keywords: ngundang rituals, Dayak Halong, national character, preservingRitual adat ngundang merupakan warisan budaya leluhur masyarakat Dayak Halong yang terus dipelihara dan dilaksanakan dalam setiap ritual. Pada masyarakat adat DayakHalong, terdapat beberapa ritual adat ngundang, yakni ngundang baharin malem manta, ngundang baharin malem mandruu, ngundang wadian malem manta, ngundang wadian malem mandruu, ngundang palas kapateian, dan ngundang palas nimbuk. Penelitian ini bertujuan mendeskripsikan pelestarian budaya daerah dalam ritual adat ngundang Dayak Halong sebagai sarana menanamkan karakter bangsa. Metode yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif. Data penelitian ini berupa tuturan-tuturan lisan dalam tata ritual adat ngundang. Dalam pengumpulan data, digunakan teknik simak, catat, dan cakap. Penganalisisan dilakukan dengan pemahaman, interpretasi, dan pemaknaan, kemudian disajikan dalam bentuk deskripsi. Dari hasil penelitian ditemukan pelestarian budaya daerah dalam ritual adat ngundang Dayak Halong sebagai sarana menanamkan karakter bangsa dilakukan melalui nilai-nilai sebagai berikut: (1) religius, (2) jujur, (3) toleransi, (4) disiplin, (5) cinta tanah air, (6) peduli lingkungan, (7) peduli sosial, dan (8) tanggung jawab. Kata kunci: ritual, ngundang, Dayak Halong, karakter bangsa, pelestarian