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Articoli di riviste sul tema "Purity, ritual"

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Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 29 luglio 2024

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1

Enchinov, E. V. "The rite of petition of juniper in the Altai culture at the beginning of the XXI century". Field studies in the Upper Ob, Irtysh and Altai (archeology, ethnography, oral history and museology) 15 (2020): 159–63. http://dx.doi.org/10.37386/2687-0584-2020-15-159-163.

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The article deals with the rites and rituals associated with the request of the juniper from the host spirit of Altai in the Altai culture at the beginning of the XXI century. For Altaians, when performing most customs, rites and rituals, it is necessary to use juniper. Juniper is considered a sacred plant, its properties include: ritual purification, sacred protection, is a testimony to the purity of thoughts and actions.

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2

POIRIER, John C. "Three Early Christian Views on Ritual Purity". Ephemerides Theologicae Lovanienses 81, n. 4 (1 dicembre 2005): 424–34. http://dx.doi.org/10.2143/etl.81.4.2004483.

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3

Jason, Mark. "Ritual Purity and the Dead Sea Scrolls". Journal for the Study of Judaism 40, n. 1 (2009): 141–42. http://dx.doi.org/10.1163/157006308x376040.

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4

Yoder, Klaus C. "Purity and Pollution in Protestant Ritual Ethics". Church History 86, n. 1 (marzo 2017): 33–62. http://dx.doi.org/10.1017/s0009640717000506.

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Purification of the Church is frequently invoked to narrate Protestant justifications for the break from Rome during the Reformation. It also functions to link the Reformation to a process of modern disenchantment. However, little attention has been paid to the rhetoric of pollution and precisely how the reformers articulated the dangers of polluted ritual. The historical location of the sources examined here is the middle decades of the 16th century when Protestants were dealing with political setbacks to the Reformation cause in the Holy Roman Empire, particularly the imposition of the Augsburg Interim by Charles V. This law was designed to find some middle ground between Catholics and Protestants until the schism would be settled at the Council of Trent. However, the debates about whether certain ceremonies, supposedly non-binding with respect to doctrinal commitments, could be used for politically expedient purposes, pushed Protestant thinkers to reassess the power and dangers of liturgical practices and paraphernalia. This article interprets the discourse of pollution in Protestant controversies about compromise in ritual matters by treating the responses of two theologians writing against the Interim from different parts of Germany: Joachim Westphal and Wolfgang Musculus. By laying out the causes of ritual pollution and its negative effects upon body and soul according to individuals who worked for reform in both their intellectual activity as well as their pastoral service, this article demonstrates the importance of ritual matters for Protestant moral thought.

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Kamvysselis, Maria Ioannis Kellis. "Melukat: Exploring the Educational Significance of Purity in Balinese Ritual Practices and Religious Leadership Development". Journal of Education and Learning 12, n. 5 (20 luglio 2023): 102. http://dx.doi.org/10.5539/jel.v12n5p102.

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This study explores the educational significance of purity in Balinese ritual practices and religious leadership development. Purity is a central concept in the Āgama Tīrtha religion of Bali, which is a unique blend of Hinduism, Buddhism, and Tantra. The study uses autoethnography as its methodology to understand the strength of the Balinese beliefs and the impact of ritual practices on education and leadership development. The study focuses on the water purification ceremony (Upacara Melukat), which is of central importance to the daily Sūrya-Sevana, worship of the sun. The study examines the impact of purity, pollution, anomaly, and taboo on Balinese gender roles, traditions, ceremonies, and religious leadership. It argues that the need for purity is the motivator for rigidity in Balinese society and religious leadership and that purity ideals could also be behind other biases. The study concludes that the motivation behind the rules and taboos observed and documented is the preservation of the very Balinese identity. This study contributes to the existing knowledge in the field of Balinese ritual practices, faith-based healing traditions, and religious leadership development.

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Borrelli, Noemi, e Eduardo A. Escobar. "Crafting Purity in Assyro-Babylonian Procedures". ARYS. Antigüedad: Religiones y Sociedades, n. 20 (7 ottobre 2022): 27–76. http://dx.doi.org/10.20318/arys.2022.6857.

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Assyro-Babylonian procedural texts for making cult objects dated to the 1st millennium BCE provide an untapped resource for examining scribal conceptions of craft and purity in the ancient world. Ritual procedures for “opening of the mouth” of a cult statue (mīs pî), and for manufacturing a ritual drum called the lilissu, constitute the principal focus of this two-part study. This work uses three themata – time, space, and the material world – to provide the scaffolding for a comparative analysis that spans various centuries and localities, highlighting the ways in which “purity” was crafted in cuneiform scholarly cultures.

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Hayes, Christine, e Hyam Maccoby. "Ritual and Morality: The Ritual Purity System and Its Place in Judaism". Jewish Quarterly Review 93, n. 1/2 (luglio 2002): 286. http://dx.doi.org/10.2307/1455495.

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8

Swartz, Michael D. "“Like the Ministering Angels”: Ritual and Purity in Early Jewish Mysticism and Magic". AJS Review 19, n. 2 (novembre 1994): 135–68. http://dx.doi.org/10.1017/s0364009400005717.

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Students of religion are aware that the same ritual act can have many meanings depending on the cultural context. As Walter Kaelber observes, “Viewed cross-culturally, a given ascetic form may have different, even opposite objectives.” Accordingly, the same detail may have entirely opposite meanings in different ascetic regimens. Thus for the biblical Daniel and his ascetic heirs, beans were an ideal food, probably because they are dry and not susceptible to impurity; but for Pythagoreans and others, they were to be avoided perhaps because in certain Mediterranean populations, they presented an actual medical danger. These factors alert us to the principle that understanding a ritual system in its cultural context is vital. They also encourage us to read rituals and actions as we read texts–coding their creators' statements about what they value in a religious system and what they aspire to be.

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Warren, David H. "Salafi Ritual Purity: In the Presence of God". Islam and Christian–Muslim Relations 26, n. 1 (16 ottobre 2014): 115–17. http://dx.doi.org/10.1080/09596410.2014.964078.

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10

Mohr, Richard D. "Policy, Ritual, Purity: Gays and Mandatory AIDS Testing". Law, Medicine and Health Care 15, n. 4 (dicembre 1987): 178–85. http://dx.doi.org/10.1111/j.1748-720x.1987.tb01031.x.

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11

Craghan, John F. "Book Review: Ritual and Morality: The Ritual Purity System and its Place in Judaism". Biblical Theology Bulletin: Journal of Bible and Culture 30, n. 3 (agosto 2000): 113. http://dx.doi.org/10.1177/014610790003000305.

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12

Miller, Yonatan S. "Sabbath-Temple-Eden". Journal of Ancient Judaism 9, n. 1 (19 maggio 2018): 46–74. http://dx.doi.org/10.30965/21967954-00901004.

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Despite repeated biblical mentions of the sanctity of the Sabbath and numerous imperatives to keep the day holy, there is little in rabbinic writings on the Sabbath reflecting these facets of the day’s observance. In contrast, Jewish writers from the Second Temple period and members of the Samaritan-Israelites actively sanctified the Sabbath by maintaining the day in a state of ritual purity. In this article, I reassess the exegetical and theological origins of this latter practice. I illustrate how non-rabbinic writers were attuned to the web of biblical connections between Sabbath, Tabernacle/Temple, and Eden, which they understood as bringing the Sabbath into the realm of cultic law. Just as access to the Temple demanded the ritual purity of the entrant, so too entering the Sabbath day. This “spatialization” of ritual time coheres with other known extensions of the domain of Temple laws. With these findings as a backdrop, I present the previously unexplained ritual purity tangents attested in Mishnah Shabbat as both responding to, and dismissing, the sectarian practice. This move coheres with an additional phenomenon, whereby the rabbis systematically disengaged the imperative to sanctify the Sabbath from the people. Whereas Jewish theologians see in the rabbinic Sabbath a temporal Temple, such an understanding is foreign to rabbinic literature and instead finds its best articulation in sectarian sources.

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Adler, Yonatan. "Between Priestly Cult and Common Culture:". Journal of Ancient Judaism 7, n. 2 (14 maggio 2016): 228–48. http://dx.doi.org/10.30965/21967954-00702005.

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Although miqwa’ot and chalkstone vessels have been found throughout Israel, the unparalleled number of such finds at Jerusalem has conventionally been explained in terms of the special demands of the Temple cult and of the city’s priestly residents. In light of a growing number of archaeological discoveries from the past number of years, however, the conception that Jerusalem and its Temple served as focal points of ritual purity observance deserves to be significantly reevaluated. The new data indicate that regular, widespread use of ritual baths and chalkstone vessels was not at all unique to Jerusalem or the priesthood, but rather was commonplace to a comparable degree in Jewish society throughout early Roman Judea. Jews everywhere throughout the country strove on a regular basis to maintain the purity of their bodies, clothing, utensils, food, and drink, and there is no reason to suppose that in doing so they somehow had the Temple in mind. Most Jews living at this time would probably have understood the pentateuchal purity regulations as prescribing that ritual purity be maintained on a regular basis in ordinary, everyday life – without specific regard to the Temple or its cult. This new understanding encourages us to reinterpret the archaeological finds from Jerusalem as reflecting an important facet of prevailing common culture rather than as stemming from the unique sanctity of Jerusalem, the Temple, or its priests.

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Porten, Bezalel, e Ada Yardeni. "Ostracon Clermont-Ganneau 125(?): A Case of Ritual Purity". Journal of the American Oriental Society 113, n. 3 (luglio 1993): 451. http://dx.doi.org/10.2307/605393.

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Wahyuni, Maria, Imam Santosa, Irfansyah e I. Nyoman Larry Julianto. "The Concept of Water Exaltation in The Subak". Journal of Law and Sustainable Development 11, n. 2 (7 luglio 2023): e345. http://dx.doi.org/10.55908/sdgs.v11i2.345.

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Objective: A contribution to a better understanding of Balinese subak farming rituals through symbolic and mythological analysis of the water breeding and preservation concept. The symbolism and mythology in the concept of water exhalation in subak ritual as a visual communication of humans, God, and the environment will be examined in this qualitative descriptive study with an ethnographic approach. Method: The implementation of THK philosophy as the foundation for a high spirit of cooperation, as well as the existence of ritual activities as a unifying element for members of the subak organization, has the potential to sustain the subak existence. Meanwhile, in the Balinese people's cosmos, natural, religious, and cultural attributes are interconnected through the traditional and Subak systems, and their properties are still fully functional. They have even lasted for thousands of years. Result: Farming rituals in Subak are forms of nonverbal communication that have manifested as tangible symbolic actions involving interpretations and perspectives on the lives of the Balinese agricultural community. Balinese farmers perform several rituals during one rice planting cycle. Conclusion: The mapag Toya ritual is part of religious practice as a concept of exaltation and preserving water as a source of life, a symbol of purity, a means of cleaning, a means of expelling disease, and a means of communication that connects humans with the Creator and ancestors.

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Hayes, Christine. "Ritual and Morality: The Ritual Purity System and its Place in Judaism (review)". Jewish Quarterly Review 93, n. 1-2 (2002): 286–92. http://dx.doi.org/10.1353/jqr.2002.0014.

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17

Gauvain, Richard. "Ritual Rewards: A Consideration of Three Recent Approaches to Sunni Purity Law". Islamic Law and Society 12, n. 3 (2005): 333–93. http://dx.doi.org/10.1163/156851905774608251.

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AbstractIn an effort to raise interest in the subject of Islam's ritual legal material, I discuss here the strengths and weaknesses of three recent studies of Sunni Islamic purity law (taharah). In light of these studies, I investigate the degree to which theories and models drawn from the fields of anthropology and comparative religion may be said to shed light on Islamic ritual law and practice. As—to varying degrees—each of my selected authors contests the theories of cultural anthropologist Mary Douglas, special attention is paid to her work. My own opinion is that, as long as we proceed cautiously, an awareness of anthropological approaches and cross-cultural data, such as that proposed by Douglas, can be helpful in understanding (the uniqueness of) Islamic ritual law; and that there are wide-ranging benefits for students of Islam, anthropology and comparative religion in doing just this.

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18

Rogan, Wil. "Purity in Early Judaism: Current Issues and Questions". Currents in Biblical Research 16, n. 3 (31 maggio 2018): 309–39. http://dx.doi.org/10.1177/1476993x17751160.

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The study of purity has become a crucial undertaking in the scholarly quest to understand the social and theological dimensions of early Judaism and the texts that early Jews both formed and were formed by. This article surveys scholarly literature on purity in ancient and early Judaism, in order to identify and address four areas of critical inquiry that ought to be taken into consideration when questions about purity arise in the study of early Jewish writings: (1) the conceptualization of purity as a symbolic system; (2) the distinction between kinds of purity (ritual, moral, and genealogical); (3) the relation of purity to the temple and, more broadly, to space; and (4) the function of purity to construct and maintain social identity. Attention to these critical issues promises to give clarity, direction and depth to scholarship on purity in early Judaism.

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Olyan, Saul. "Purity Ideology in Ezra-Nehemiah as a Tool to Reconstitute the Community". Journal for the Study of Judaism 35, n. 1 (2004): 1–16. http://dx.doi.org/10.1163/157006304772913050.

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AbstractResponding to recent treatments of purity and impurity in Ezra-Nehemiah by J. Klawans and C. Hayes, the author argues that Ezra-Nehemiah's purity ideology is innovative and distinct, drawing upon a variety of precedents from both the "moral" and "ritual" impurity traditions. The purity ideology of Ezra-Nehemiah functions as one of several significant tools used to reconfigure the Judean community through the redefinition of who is a Judean and the expulsion of those classed as aliens. The author explores the rhetoric of purity and pollution in Ezra-Nehemiah from the perspective of the work in its final form and that of the text's hypothetical sources.

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Rygovskiy, Danila. "“Pure”, “Profane” and “Filthy”: Old Believers’ Conceptualization of Ritual Purity". Slavic & Jewish Cultures: Dialogue, Similarities, Differences, n. 2018 (2018): 167–86. http://dx.doi.org/10.31168/2658-3356.2018.12.

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This article considers how Siberian Old Believers of Chasovennoe confession conceptualize the ritual purity. Though this is one of the Old Believers’ communities that elaborated a system of taboos, they have always been establishing stable interconfessional connections. This paradox is neutralized by deeper understanding on the nature of Old Believers’ taboo system as contradiction and correlation of vernacular practice and written rules. One of these practices, the so called “tableware rule”, due to adjustment of several ethical principles, such as moral rules and supernatural injunctions (terms by Robert Edgerton) offer a wide range of options of interconfessional behavior to Old Believers.

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21

Ames, Tracy. "Fellowship, Pharisees and the common people in early Rabbinic tradition". Studies in Religion/Sciences Religieuses 34, n. 3-4 (settembre 2005): 339–56. http://dx.doi.org/10.1177/000842980503400302.

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This paper explores the phenomenon of non-priestly purity within the ancient Jewish purity system and examines passages in Tannaitic literature that refer to p'rushim (Pharisees), haverim and ne'e-manim, all of whom have been associated with practising non-priestly purity laws during the Second Temple period. The 'am ha-aretz, people accused of non-compliance with ritual purity, are also a focus of the paper. An analysis of the terms p'rushim, haverim, ne'emanim and 'am ha-aretz reveals that variant meanings have been attached to these categories in different passages of rabbinic literature and that the terms are fluid and resist classification. The findings of this paper challenge some of the prevailing theories that attempt to explain the phenomenon of non-priestly purity in ancient Israel.

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Koodoh, Erens Elvianus. "EKSISTENSI RITUAL MELAUT DI PUSARAN PAHAM KEAGAMAAN". ETNOREFLIKA: Jurnal Sosial dan Budaya 9, n. 2 (29 giugno 2020): 164–77. http://dx.doi.org/10.33772/etnoreflika.v9i2.962.

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Going to sea is a must for fishermen to survive. On the one hand, going to sea guarantees economic survival and income sustainability. But on the other hand, fishermen are also faced with uncertainty at sea, because at sea many unexpected things can happen that can be life threatening. This uncertainty in the sea brings fishermen to a basic human instinct, which is trying to survive by minimizing and anticipating bad things that might happen while at sea. Fishermen are aware of their weaknesses and have high hopes for the protection of the ruler of nature, the Almighty. From this awareness, the ritual begins, namely the ritual or worship of the Almighty so that in addition to avoiding reinforcements, fishermen also hope to get sufficient results or even more as a gift from the Almighty. Sea-related rituals are very common in coastal areas and small islands in Southeast Sulawesi. As time goes by, technological developments and the spread of religious understanding, some people consider the rituals carried out by fishermen to be shirk behavior that doubles God so that it must be eliminated and return to the purity of religious teachings. Interviews and field observations are methods used in obtaining data. The findings of this study indicate that with the increase in religious understandings that tend to be "tough" on the ritual traditions of the sea, there is a conflict between the understanding of the ingrained traditional practice and religious understanding which tends to reject the cultural practices of the local community. In the end, the fishermen slowly left the tradition. In practice, the tradition of going to sea is considered AS a form of shirk. Some people and also religious groups reject the existence of the ritual tradition of fishing.

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23

Mermelstein, Ari. "Emotional Regimes, Ritual Practice, and the Shaping of Sectarian Identity". Biblical Interpretation 24, n. 4-5 (15 novembre 2016): 492–513. http://dx.doi.org/10.1163/15685152-02445p04.

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In this article, I explore the role that the purification rites attested in some of the sectarian Dead Sea Scrolls played in identity construction. Ritual ablutions communicated “canonical” messages to initiates about some of the group’s foundational beliefs, including the worthlessness of humanity, the gift of divine election, and the sharp boundary between insiders and outsiders. These messages were channeled through the emotions that the sect associated with ritual ablutions: shame, disgust, and grief with the ritual actor’s former state of impurity, joy and honor upon receiving the undeserved divine gift of purity, love for other pure insiders, and hate for all impure outsiders. By evoking emotions – “embodied thoughts” – that reflect core sectarian values, the embodied ritual became a vehicle through which the sectarian “emotional regime” transformed the ritual actor into the embodiment of the sectarian worldview.

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Rosenberg, Michael. "The Conflation of Purity and Prohibition: An Interpretation of Leviticus 18:19". Harvard Theological Review 107, n. 4 (ottobre 2014): 447–69. http://dx.doi.org/10.1017/s0017816014000364.

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In recent years, there has been a surge in the study of ritual impurity and its relationship to immorality (or, perhaps more accurately, prohibited activity) in biblical literature and early Judaism. Yet relatively scant attention has been paid to one of the most important topics pertaining to impurity—the menstrual laws of Leviticus (the laws of[niddah]) and their development in early Jewish texts. Theniddahlaws are uniquely important because they appear both in the context of ritual-impurity legislation (Leviticus 12 and Leviticus 15) and in the context of legislation concerning prohibited acts (Lev 18:19 and Lev 20:18). Or, to put it another way: biblical menstrual laws comprise both impurity and prohibition elements.

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Maghen, Ze'ev. "Close Encounters: Some Preliminary Observations on the Transmission of Impurity in Early Sunnī Jurisprudence". Islamic Law and Society 6, n. 3 (1999): 348–92. http://dx.doi.org/10.1163/1568519991223784.

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AbstractThe Prophet said, al-tahāra shatr al-īmān, "purity is half of faith." In this essay, I attempt to elucidate what appears to be a uniquely Islamic approach to the acquisition and impartation of ritually pollutive states. Based on a survey of relevant hadīth exempla and fiqh discussions—including sections dealing with saliva as a premier conductor of pollution, janāba (sexually induced impurity), menstruation, mulāmasa (contact with the opposite sex), and the question of water already used in ablutions—I argue that the sharī'a accords all human beings a clean ritual slate from birth, and, what is more surprising, flatly denies the possibility of persons becoming ceremonially contaminated or contributing to the ritual defilement of others under any circumstances. These characteristics make the Islamic tahāra system an intriguing anomaly in the world of religious purity codes.

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Meir Dviri, Mina. "When does the ritual of mythic symbolic type start and when does it end?" Semiotica 2018, n. 225 (6 novembre 2018): 141–65. http://dx.doi.org/10.1515/sem-2017-0032.

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Abstract Mythic symbolic type is a unique cultural structure that permits no exit to the one who has lost his “self” to it. The semi-commune Little Home housed a community of mythic symbolic types which engendered a ritual of their own in which the men trapped within the type moved between its two edges, purity and impurity. But since there is no exit from the type, the question is how and when the ritual begins and ends? What kind of ritual is the mythic symbolic type’s? As an answer, the following article presents an ethnography of the ritual in the semi-commune Little Home where mythic symbolic type was found, and a conceptual map of this world with the help of Bateson’s play paradox and a self-correcting model.

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Noam, Vered. "The Dual Strategy of Rabbinic Purity Legislation". Journal for the Study of Judaism 39, n. 4-5 (2008): 471–512. http://dx.doi.org/10.1163/157006308x297750.

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AbstractAn examination of Tannaic sources uncovers a dual strategy regarding the bounds of non-priestly purity. On the one hand, it was common during the period of the Second Temple and thereafter to exercise extreme caution in keeping impurity away even from the profane. On the other hand, however, the sages acted overtly to maintain a clear distinction between the theoretical-biblical concept of ritual impurity, which was steadily limited to the sacred, and the much more stringent customs they lived by. The article argues that, contrary to what has been accepted in the literature, there never existed any disagreement on this issue in the rabbinic world.

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Campbell, Jonathan G. "Ritual and Morality: The Purity System and its Place in Judaism". Journal of Jewish Studies 51, n. 1 (1 aprile 2000): 151–52. http://dx.doi.org/10.18647/2250/jjs-2000.

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Tabrizi, Taymaz G. "Ritual Purity and Buddhists in Modern Twelver Shi'a Exegesis and Law". Journal of Shi'a Islamic Studies 5, n. 4 (2012): 455–71. http://dx.doi.org/10.1353/isl.2012.0058.

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Stewart, Alistair C. "Purity, Community, and Ritual in Early Christian Literature. By Moshe Blidstein". Journal of Theological Studies 69, n. 2 (11 luglio 2018): 814–15. http://dx.doi.org/10.1093/jts/fly059.

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Lander, Shira L. "Purity, Community, and Ritual in Early Christian Literature by Moshe Blidstein". Journal of Early Christian Studies 27, n. 1 (2019): 133–34. http://dx.doi.org/10.1353/earl.2019.0005.

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Bergholm, Alexandra. "Ritual Lamentation in the Irish Penitentials". Religions 12, n. 3 (18 marzo 2021): 207. http://dx.doi.org/10.3390/rel12030207.

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Some of the earliest references to ritual lamentation or keening in the early Irish sources are found in the penitential handbooks dated to around the seventh and eighth centuries. In previous scholarship, these passages have commonly been interpreted as evidence of the continuous attempts of the Church to curb pagan practices among the ‘nominally Christian’ populace, thus assuming that such regulations were primarily used as a means of social control. This article examines the wider theological and intellectual context of these texts, by focusing in particular on the influence of the Old Testament on early Irish ecclesiastical writing. It will be argued that the demonstrable preoccupation of these sources with issues such as ritual purity and proper religious observance suggests that the stipulations pertaining to lamentation were not solely intended to regulate lay behavior.

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Watts, James W. "Stuart S. Miller: At the Intersection of Texts and Material Finds". Entangled Religions 3 (18 agosto 2016): LXXX—LXXXIII. http://dx.doi.org/10.46586/er.v3.2016.lxxx-lxxxiii.

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This contribution offers a review of:Stuart S. Miller: At the Intersection of Texts and Material Finds. Stepped Pools, Stone Vessels, and Ritual Purity Among the Jews of Roman Galilee. Göttingen: Vandenhoeck & Ruprecht, 2015. 423 pages with 22 fig., € 140, ISBN 9783525550694

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Mustafa, Abdul-Rahman. "Ritual and Rationality in Islam: A Case Study on Nail Polish". Islamic Law and Society 27, n. 3 (6 agosto 2020): 240–84. http://dx.doi.org/10.1163/15685195-00260a09.

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Abstract This article examines an ongoing controversy in Islamic ritual law concerning the effect of nail polish on one’s ritual purity. Ritual law serves as the canvas on which some of the most intriguing debates on Islamic theology, rationality and legal reasoning are sketched out as rival conceptualizations of the nature of God – as a rational and merciful agent or as supra-rational being – generate rival sets of jurisprudential and legal doctrines. The study of ritual law also reveals key fault lines in contemporary Sunni Islamic legal and theological thought, particularly the ways in which scholars expressing varying degrees of sympathy with Salafism – from the South Asian Ahl-e Ḥadīth tradition, the Ahl al-Ḥadīth tradition and the Ḥanbalī tradition – create new positions in Sunni law while continuing to champion principles and precedents valorized in Salafism and making their arguments legible in Sunnism.

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Oksana V., Fedchenko. "Hearth in the Sacral Topography of a Roman House and Ritual Practice of Familia". Humanitarian Vector 16, n. 3 (giugno 2021): 167–75. http://dx.doi.org/10.21209/1996-7853-2021-16-3-167-175.

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The article is devoted to the analysis of the hearth as the most important sacred center of Roman dwelling interior space. It addresses such issues as the role of the hearth in a Roman family’s sacra privata; peculiarities of the ritual practice of paterfamilias, materfamilias and their children. Attention is paid to the pantheon of gods related to the hearth and rituals aimed at their veneration. The relevance of this study lies in addressing the religious component of Roman living space, which, unfortunately, is not a priority for the specialists in Roman history who focus more on social aspects analysis of the space of a Roman house. Historicism and scientific objectivity principles served as a methodological basis for the research, the comparative-historical method was also used. A study of Romans’ home religion made it possible to establish that all significant events in the family were accompanied by rituals at the hearth; they also turned to it for help in the event of a threat; the hearth could warn a family of danger ‒ it could “bleed” or be “overturned”. It is important to note that the sacredness of the hearth is also confirmed by the fact that they should have bring it from home and not light a fire on the spot. The paterfamilias’ daughters and not his wife, were involved in daily rituals at the hearth, probably due to their “purity” which they kept until marriage. Research result is the partial reconstruction of family’s sacred sphere, especially ritual practice. Conducting this reconstruction is very problematic and conditionally due to the lack of sources, but it is important to note that even a partial reconstruction allows us to define the main functions of participants in ritual practice and claim that family’s sacred sphere was primarily associated with the hearth, which was the basis of the ancient Romans’ sacra privata. Keywords: atrium, focus, ritual, paterfamilias, materfamilias, Lares, Penates, Vesta

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36

Clarke, Joanne. "Decorating the Neolithic: an Evaluation of the Use of Plaster in the Enhancement of Daily Life in the Middle Pre-pottery Neolithic B of the Southern Levant". Cambridge Archaeological Journal 22, n. 2 (23 maggio 2012): 177–86. http://dx.doi.org/10.1017/s0959774312000224.

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During the Middle Pre-pottery Neolithic B in the southern Levant the use of lime plaster in both ritual and domestic contexts increased significantly relative to previous periods. Its properties of whiteness, purity, plasticity and antisepsis would have made it a natural choice for decorating, and through the act of colouring disparate categories of objects were linked together. Plaster appears to have transcended its own inherent value as a material due to its interconnectedness with mortuary ritual. Because of its ubiquity, this socially ascribed value was accessible to everyone. This article will claim that plaster, and the act of plastering both ritual and domestic contexts played a key role in the creation and maintenance of community cohesion and social well-being.

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Brandt, J. Rasmus. "The Tomba dei Tori at Tarquinia: A ritual approach". Nordlit, n. 33 (16 novembre 2014): 47. http://dx.doi.org/10.7557/13.3186.

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In a recent publication (Brandt 2014b) an attempt was made to single out recurring pictorial motifs in Etruscan tomb paintings and to interpret them as elements of funerary ritual procedures with reference to Arnold van Gennep’s rites-de-passage model (1908) and Mary Douglas’ views on purity and danger (1996). The model is here applied on the Archaic and well-known Tomba dei Tori at Tarquinia in order to see if the tomb’s many enigmatic pictorial scenes can be read as coherent elements of such procedures.

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Platon, Elena. "The Representation of Ritual (Im)Purity Through Meteorological Metaphors in Folkloric Language". Studia Universitatis Babeș-Bolyai Philologia 68, n. 1 (31 marzo 2023): 51–74. http://dx.doi.org/10.24193/subbphilo.2023.1.03.

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"The Representation of Ritual (Im)Purity through Meteorological Metaphors in Folkloric Language. For the mythical-magical thinking of archaic and traditional communities, ritualistic purity represents a fundamental dimension of the entire universe, most often linguistically expressed through a reference to its antinomian pair, with the help of the clean-unclean opposition. According to the degree of contamination with various impure things, such as the multitude of good and evil spirits that populated the world, both space and time were qualitatively differentiated in good places and bad places, good hours and evil hours. People themselves had, in turn, to fulfil this condition of ritual purity, before beginning an important activity. If they were not pure from this point of view, they would be unsuccessful whether it was about working in the fields, going to church, or travelling somewhere. However, these metaphors from folkloric language, long discussed in Romanian ethnological literature, will be invoked only as points of reference in our study, since we intend to closely analyse here some of the least investigated meteorological metaphors, such as morning dew, mist, clouds and rainbow. We consider that they too deserve close attention, considering that a person, as a passing being, is represented in many folkloric creations as a forever wanderer, who begins their path With morning dew on your feet/With mist on your back. Starting from the image of the bathed person and, thus, purified by the morning dew, but burdened by the thick, impure mist that they symbolically carry on their back, we will attempt to remake the imaginary scheme that connects the pure and the impure in the archaic mentality, a scheme organised not after the principle of antithesis, but of the ambivalence specific to symbolic logic. Keywords: pure, impure, morning dew, mist, cloud, hail, dragon, silver, rain, rainbow "

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39

Fauzan, Ahmad. "Makna Simbolik Ibadah Haji Perspektif Ali Syariati". Islamic Review: Jurnal Riset dan Kajian Keislaman 11, n. 1 (29 aprile 2022): 35–58. http://dx.doi.org/10.35878/islamicreview.v11i1.356.

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In this study, the author wants to reveal the secret of the meaning of the rituals of Hajj according to Ali Shariati with a philosophical approach. The results of the study explain that the essence of the Hajj ritual according to Ali Shariati is the existential evolution of humans towards God, which is a symbolic drama of the philosophy of the creation of Adam's children and grandchildren. The symbols in the Hajj ritual include the Miqat is a symbol of liberation from selfishness, Ihram is a symbol of purity and equality, the Kaaba is a symbol of God's decree and immortality, Black Stone is a symbol of the oath of allegiance, Maqam Ibrahim is a symbol of historical reality, Sa' i is a symbol of optimism in life, Arafah is a symbol of knowledge and wisdom, Masy'aril haram (Muzdalifah) is a symbol of awareness and intuition, Mina is a symbol of love and martyrdom, Throwing Jumrah is a symbol of jihad against the trinity of kabilism, Cutting hair (tahallul) is a symbol of human gratitude, and Kurban is a symbol of absolute surrender and the fusion of hayawaniyah nature.

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Rippin, Andrew, e Marion Holmes Katz. "Body of Text: The Emergence of the Sunnī Law of Ritual Purity". Journal of the American Oriental Society 124, n. 1 (gennaio 2004): 117. http://dx.doi.org/10.2307/4132163.

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41

Harrington, Hannah K. "Did the Pharisees Eat Ordinary Food in a State of Ritual Purity?" Journal for the Study of Judaism 26, n. 1 (1995): 42–54. http://dx.doi.org/10.1163/157006395x00284.

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42

Förster, Niclas. "Jesus der Täufer und die Reinwaschung der Jünger". New Testament Studies 64, n. 4 (3 settembre 2018): 455–72. http://dx.doi.org/10.1017/s0028688518000152.

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Abstract (sommario):

The dispute ‘about purification’ between the disciples of John the Baptist and a Jew (John 3.25) has to do with the priority of ethical purity as effected through baptism over the ritual washing prescribed by the Torah, e.g. before entering the Jerusalem temple. This issue is referred to in John 13.10 and 15.3, and also in P.Oxy. 840. It is presupposed here that the circle of Jesus’ disciples received John's baptism of repentance either from John the Baptist or from Jesus (John 3.22, 26; 4.1). The Gospel of John thus engages with an ongoing debate within Jewish Christianity about the obligatory nature of ritual washing.

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Regev, Eyal. "Purity, Pottery, and Judaean Ethnicity in the Hasmonean Period". Journal of Ancient Judaism 12, n. 3 (20 ottobre 2021): 391–432. http://dx.doi.org/10.30965/21967954-bja10012.

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Abstract Three distinct cultural phenomena emerged in the Hasmonean period (152–37 BCE): the concept of Gentile impurity, full body immersion in a ritual bath, and (relative) abstinence from the use of imported foreign pottery. This article examines the historical and archaeological evidence for these three traits: their chronology, geographical distribution, and interrelationship. All three relate to the contact between Judaeans and non-Judaeans. They symbolize social boundaries that were created to foster the ethnic identity of the Judaeans vis-à-vis local Gentiles. The creation of these ethnic boundaries was encouraged by the Hasmonean state both because they corresponded to the Hasmonean ideology and political aims, and because state formation usually contributes to the development of ethnic identity.

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Oliver, Isaac W. "Simon Peter Meets Simon the Tanner: The Ritual Insignificance of Tanning in Ancient Judaism". New Testament Studies 59, n. 1 (14 dicembre 2012): 50–60. http://dx.doi.org/10.1017/s0028688512000173.

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Many New Testament exegetes have taken the reference in Acts 9.43 to Peter's stay at Simon the Tanner's house as proof that purity laws are no longer relevant for the author of Acts, since tanning conveys ritual impurity. These interpreters have relied primarily on rabbinic passages to make their argument. This article shows that none of the solicited rabbinic passages refers to tanning as ritually defiling. Rather, the rabbinic sources reveal a disdain for tanners because of their stench and filth. At times, the rabbinic sages also criticize tanners for their supposed lack of moral scruples. Peter's visit to Simon the Tanner's house, therefore, cannot be taken as evidence that the author of Acts dismisses the relevance of the Jewish purity system, let alone kashrut. At best, the reference in Acts to Simon the Tanner informs us about the social-economic status of some of the members of the Jesus movement.

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Schiffman, Lawrence H. "Qumran Temple?" Journal of Ancient Judaism 7, n. 1 (14 maggio 2016): 71–85. http://dx.doi.org/10.30965/21967954-00701006.

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Study of the textual evidence preserved in the Dead Sea Scrolls makes it exceedingly unlikely that the sectarians would have conducted sacrificial worship at their desert retreat. They disagreed vehemently with the Jerusalem establishment and refused to worship at the Temple because the sacrificial ritual did not accord with their halakhic ideals. However, they still maintained that the Temple was the only proper place to worship: it just had to be renewed under their aegis at the End of Days, when they would control all its functions. In the meantime, the sectarians viewed their community as a substitute Temple; they conducted prayers at the times when the Temple sacrifices took place; their communal meals became ritualized as a replacement for the Temple offerings; they studied the laws of sacrifices. Priests and Levites were given preferential roles, the communal meals and study sessions substituted for Temple rituals, and the ritual purity that the sect maintained assured them that they would be ready for the soon-to-dawn eschaton that would restore the glory of the Temple to them. Thus, the literary evidence points to a longing for the Temple but also to a resignation that, until the End of Days, various modes of worship would have to substitute for its sacrifices.

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46

Bista, Chandra Bhakta. "Knowledge, Attitudes, and Practices of Hygiene in Hindu Society of Chunikhel, Lalitpur". Historical Journal 14, n. 2 (4 ottobre 2023): 1–13. http://dx.doi.org/10.3126/hj.v14i2.59045.

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Abstract (sommario):

Every religion and culture has its ideas about purity, cleanliness, and what constitutes good physical, personal, and mental cleanliness. The current Hindu society of today stands the same knowledge and customs, but they view hygiene from a different angle. Personal hygiene and sanitation are taken as significant aspects linked to Hindu society. Purity, faith, ritual, and cleanliness in Hindu society are based on the Hindu scriptures related to sanitation and hygiene patterns and the main objective of cleanliness and regular practice in the current society. The study is based on Hindu men and women above 35 years old. The study considers sanitation and hygiene in numerous aspects, including religion, social prestige, self-satisfaction, health, etc. The study includes toilet use, personal hygiene, safe drinking water, and household hygiene as variables. While sanitation and hygiene are prioritized in Hinduism, the modern Hindu community is evolving to recognize not only religious but also physical, social, and psychological well-being. The respondents had high knowledge, favorable attitudes, and good behavior about sanitation and hygiene. Hindu society has internalized and practiced sanitation and hygienic behavior from both religious and health perspectives. The Hindu community also agrees with the new approach to the relationship between Hindu rituals and hygiene and sanitation.

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47

Aguilar, Mario I. "Kālighāt and Ritual Purity in Kolkata: A Historical Approach to Generations in India". Sociology Mind 09, n. 01 (2019): 114–26. http://dx.doi.org/10.4236/sm.2019.91007.

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48

Miller, Stuart S. "Stepped Pools, Stone Vessels, and other Identity Markers of “Complex Common Judaism”". Journal for the Study of Judaism 41, n. 2 (2010): 214–43. http://dx.doi.org/10.1163/004722110x12580045809821.

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AbstractThe interpretation of archaeological finds in light of Talmudic evidence has often resulted in simplistic, “one-to-one” correlations that distort our understanding of “Judaism” in Graeco-Roman Palestine. This is especially true of “stepped pools” and stone vessels which, when seen as markers of Jewish ethnicity, need to be understood with the biblical tradition in mind. Biblical notions of purity and holiness further enable us to appreciate the persistence of ritual purity practices after 70 C.E. The subsequent efforts of the rabbis to regulate such practices, especially those pertaining to sexuality and the household, reflect the tenacity of biblical perceptions of purity and holiness especially among commoners, who had their own understanding of their significance. Once it is realized that the boundaries between Jews were not strictly drawn, material finds can be better assessed, and rabbinic Judaism can be properly understood as having evolved out of a biblically derived, “complex common Judaism.”

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49

Blidstein, Moshe. "The ambivalence of purification and the challenge of transformation in The Rites of Passage and in early Christian texts". Journal of Classical Sociology 18, n. 4 (novembre 2018): 338–47. http://dx.doi.org/10.1177/1468795x18789015.

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Abstract (sommario):

In this article I analyze Van Gennep’s understanding of purity, impurity, and purification and its relationship with ancient Christian texts discussing these subjects. Through this comparison, I show how modern and ancient theories of ritual can illuminate each other, and more specifically, how purification was a problematic and ambivalent concept for both ancient Christian writers and for Van Gennep, making it a fruitful one for investigating the thought of both.

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Shepardson, Christine. "Anxious Vigilance: Heresy and Ritual Pollution in John of Tella and Severus of Antioch". Hugoye: Journal of Syriac Studies 24, n. 1 (1 ottobre 2021): 1–34. http://dx.doi.org/10.31826/hug-2021-240102.

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Abstract Anti-Chalcedonian Christians like John of Tella, Severus of Antioch, Philoxenos of Mabbug, and John Rufus were concerned about orthodox Christians mingling with heretics. This essay argues that John of Tella combined narratives of heresy with those of bodily purity and pollution, such as those related to menstruation, to frame heretics as dangerous to orthodox Christians not only in their beliefs that could lure an unsuspecting Christian to accept heretical views, but in their very bodies whose proximity brought the threat of contamination. John integrated expectations of bodily purity and doctrinal orthodoxy in ways that suggested that heresy could physically contaminate, while Severus tried to calm his congregants’ fears about the same. The spread of COVID- 19 and the global responses to it have heightened our awareness of the dynamics of fear and anxiety that can be produced by threats of physical contamination. The global pandemic in 2020 thus helps to clarify the power that the rhetoric of these sixth-century anti-Chalcedonian texts had to confront the spread of what John of Tella implied was the dangerous physical pollution of Christian heresy.

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