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1
Grzesiak, Emilia. "Społeczne konstruowanie rytuałów i symboli akademickich". Studia Edukacyjne, n. 53 (15 giugno 2019): 27–39. http://dx.doi.org/10.14746/se.2019.53.2.
Testo completoAbstract (sommario):
Rites and ceremonies are very important in university reality. They are extremely important for maintaining the continuity of academic values and highlighting the rank of certain events, which is particularly visible during various academic ceremonies. This article will be devoted to academic rituals, ceremonies and symbols in the context of their social meaning and values. I refer this issue to other dimensions of socio-cultural reality (including ceremonial court practices), I will look for similarities, explaining their significance and roles. I will try to justify how – regarding their long history and tradition – we can understand them in the 21st century.
2
Suprun-Yaremko, Nadiya. "Kuban Ukrainian-Cossack Wedding: Songs & Ceremonial, structural analysis". Ethnomusic 14, n. 1 (2018): 47–73. http://dx.doi.org/10.33398/2523-4846-2018-14-47-73.
Testo completoAbstract (sommario):
In current article author presents traditional Kuban Ukrainian-Cossack wedding, on the ground of typological data, archived in 268 items, recorded in 46 settlements of historical Chornomorya (contemporary Kyban lowlands region of Russian Federation), transcribed and archived according to the historically reconstructed wedding ceremony of procession 29 magical rites. Overall the collection is subdivided upon the rites of initiation, wedding & post-wedding ceremonies; by 62 structural-melodical typology-recitatory-exclamational (134), cantilena (31), of mixed types (102), dancant (1). The recitatory-exclamatory songs constitute the core of wedding ceremonies, cantilena mixed - the historical epic songs, cantilena mixed dancant – the core of common non-ritual songs. The initiation rites (82) correspond to 10 ceremonies-wooing, betrothal, engagement, crowning of a wreath, maiden evensongs, summon songs, wedding feast, orphan songs, wedlock. 178 items illustrate 16 wedding rites of ceremony, according to wedlock, wedding feast, redemption of the bride, treatment of bride, ritual maiden evensongs, wedlock attire, the departure of the bride. 8 songs correspond to three rites of post-wedding ceremony. The recitatory-exclamatiory songs are performed on every ceremony of a rite (as an integral rite) or interferential (as co-habitative, musicianship of a ceremonial), formulating a polythem atic and polysemantic ceremony. In dramatical-epic songs the melodic embellishments flourish over the vocalized vowels. 15 non-ritual lirycal songs were performed irregarding of the ceremony. Ethnomusical analysis arguably supports the theory of common historical origin and background of songs and rites under consideration, preserved in commemoration of singers, the legacy of kuban history' historical traditions, of rytmicall cowariative combinatories and art of vocalizing and embellishments.
3
Suprun-Yaremko, Nadiya. "Kuban Ukrainian-Cossack Wedding: Songs & Ceremonial, structural analysis". Ethnomusic 14, n. 1 (2018): 47–73. http://dx.doi.org/10.33398/2523-4846-2019-14-1-47-73.
Testo completoAbstract (sommario):
In current article author presents traditional Kuban Ukrainian-Cossack wedding, on the ground of typological data, archived in 268 items, recorded in 46 settlements of historical Chornomorya (contemporary Kyban lowlands region of Russian Federation), transcribed and archived according to the historically reconstructed wedding ceremony of procession 29 magical rites. Overall the collection is subdivided upon the rites of initiation, wedding & post-wedding ceremonies; by 62 structural-melodical typology-recitatory-exclamational (134), cantilena (31), of mixed types (102), dancant (1). The recitatory-exclamatory songs constitute the core of wedding ceremonies, cantilena mixed - the historical epic songs, cantilena mixed dancant – the core of common non-ritual songs. The initiation rites (82) correspond to 10 ceremonies-wooing, betrothal, engagement, crowning of a wreath, maiden evensongs, summon songs, wedding feast, orphan songs, wedlock. 178 items illustrate 16 wedding rites of ceremony, according to wedlock, wedding feast, redemption of the bride, treatment of bride, ritual maiden evensongs, wedlock attire, the departure of the bride. 8 songs correspond to three rites of post-wedding ceremony. The recitatory-exclamatiory songs are performed on every ceremony of a rite (as an integral rite) or interferential (as co-habitative, musicianship of a ceremonial), formulating a polythem atic and polysemantic ceremony. In dramatical-epic songs the melodic embellishments flourish over the vocalized vowels. 15 non-ritual lirycal songs were performed irregarding of the ceremony. Ethnomusical analysis arguably supports the theory of common historical origin and background of songs and rites under consideration, preserved in commemoration of singers, the legacy of kuban history' historical traditions, of rytmicall cowariative combinatories and art of vocalizing and embellishments.
4
Boangiu, Gabriela. "The symbolic imaginary specific to the wedding in Oltenia". Current issues of social sciences and history of medicine 30, n. 2 (13 maggio 2021): 68–72. http://dx.doi.org/10.24061/2411-6181.2.2021.271.
Testo completoAbstract (sommario):
In the work of Arnold Van Gennep “Les rites de passage "carried out a typology of rites. Wedding ceremonies are influential to change the status, the formation of personalities of young people, integrating them into a larger village community. The article is covered features of wedding ceremonies in Oltenia in comparison with other Romanian regions. The stages of the wedding are very rich symbolic features, in addition, can be distinguished numerousrites concerning unmarried youth, restrictive rites or aggregation rites. Arnold Van Gennep's theory may continue to help carry out new ethnological research.
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Monia, Landi Pussang. "Birth Rituals and Associated Taboos among the Apatanis of Arunachal Pradesh". Dera Natung Government College Research Journal 2, n. 1 (2017): 40–53. http://dx.doi.org/10.56405/dngcrj.2017.02.01.05.
Testo completoAbstract (sommario):
Rites of passage are rituals or ceremonies signifying an event in a person’s life, indicative of a transition from one stage to another, as from adolescence to adulthood. The same can also be explained as ceremonies that mark important transitional periods in a person’s life, such as birth, puberty, marriage, having children, and finally death. They usually involve ritual activities and teachings designed to strip individuals of their original roles and prepare them for new roles. Rites of passage are ceremonial events, existing in all historically known societies that mark the passage from one social or religious status to another. This paper elaborates on the importance of culture and traditions of childbirth among Apatanis and assesses the wealth of rites, customs, and traditions as wellas the wish of the people to have large families. This study helps tolearn more about the process of childbirth, associated with religious rites of theApatani people, viewed with the eyes of those that lived it in the last century. The analysis of the goal of this study uses theanalysis of secondary data and quality method of data collection through interviewson site, study of various primary and secondary sources of data as well as old publicationslinked with this study. The findings of this study point out that theApatanis has rich traditions, rites, practices, customs, and experiences that providea combination of the typical dresses of the area, diverse cuisine, and songs and dances formoments of joy of childbirth.
6
Montaño Salas, Leonardo Alberto. "Las ceremonias ancestrales y tradicionales de la etnia Wayúu, un estudio a través de su ceremonial y protocolo / The ancestral and traditional ceremonies of the Wayúu ethnic group, a study through hits ceremonial and protocol". REVISTA ESTUDIOS INSTITUCIONALES 4, n. 6 (28 giugno 2017): 165. http://dx.doi.org/10.5944/eeii.vol.4.n.6.2017.18995.
Testo completoAbstract (sommario):
“Wachuküa müsüka sain wanée a’laülaa joyotüsü spünalu’u ka’i katspüla skujainjatüin sukuwa ipa sumüin wachonyuu ée antüin skal’uu ka’kat”(Texto en “wayuunaiki”…idioma Wayúu)[La tradición es como una anciana que sentada en el camino de los días cuenta a las jóvenes generaciones las experiencias que ella ha vivido.]“Los Wayúu son gente de arena, sol y viento, llevan adentro la moral del desierto, han resistido durante siglos en la península de la Guajira, son grandes artesanos, y comerciantes, luchadores incansables por sus derechos históricos, que han sido muy violentados por la discriminación y el racismo”.Investigar en el mundo mágico y cosmogónico de una etnia ancestral es adentrarse en un espacio lleno de sabiduría e importantes conocimientos, lo cual no permite que el estudio del ceremonial y el protocolo escape a ello. La etnia indígena WAYÙU, ubicada en el espacio geográfico de territorio de 15.300 km2 dentro del departamento de la Guajira, Colombia, y 12.000 km2 dentro del estado Zulia, Venezuela, es un ejemplo importante de la necesidad de buscar en nuestras raíces interrogantes que a simple vista no pareciera tener respuesta. Porque hablamos de ceremonial y protocolo en las Ceremonias ancestrales y tradicionales de la etnia Wayúu? porque todo grupo humano antropológicamente ha demostrado que sus raíces provienen de MITOS, los cuales se transformaron y escenificaron en RITOS, estos evolucionaron a RITUALES que se convirtieron en CEREMONIAS, que con el paso del tiempo se estructuraron en CEREMONIALES y que fueron estructurados y normados como base de lo que hoy denominamos PROTOCOLO. De esta forma logramos llegar a la raíz primigenia del entendimiento antropológico y científico de nuestro conocimiento protocolar.La etnia Wayuu descendiente de los Arawak, presenta casi inalterablemente una serie de ceremonias ancestrales que basados en su estructura social matrilineal (podemos definir el matrilinaje Wayúu como un grupo de descendencia unilineal genealógicamente definido. Estos linajes tienen como elemento común los nexos de consanguinidad, ya que todos los individuos de cada grupo se identifican como descendientes de los mismos antepasados por línea femenina) y sin haber sufrido modificaciones estructurales importantes a través de los años, nos da una visión muy acertada de cómo podemos tras polar sus ceremonias a nuestro saber académico del protocolo actual. La estructura ceremonial de esta etnia se centra en tres hechos sociales específicos, la pubertad, la unión de pareja y en la muerte. Conoceremos como hay un eje central y conductor de estas ceremonias y cuáles son las figuras más relevantes en ella. Descubrir que, aunque no existe de manera formal el uso de términos “protocolares” la acción protocolar en si misma se realiza, como el uso de la precedencia, la etiqueta, el ente organizador, etc.___________________“Wachuküa müsüka sain wanée a’laülaa joyotüsü spünalu’u ka’i katspüla skujainjatüin sukuwa ipa sumüin wachonyuu ée antüin skal’uu ka’kat”(Text in "wayuunaiki”... language Wayúu)[The tradition is like an old woman sitting in the road that has to the younger generations the experiences that she has lived].Them Wayuu are people of sand, Sun and wind, carry in the moral of the desert, have resisted during centuries in the peninsula of the Guajira, are large craftsmen, and merchants, fighters tireless by their rights historical, that have been very violated by the discrimination and the racism.Investigate in the World Magic and cosmogonic of an ethnic ancestral is enter is in a space full of wisdom and important knowledge, which not allows that the study of the ceremonial and the Protocol escape to this. The ethnic indigenous WAYUU, located in the space geographical of territory of 15,300 km2 within the Department of the Guajira, Colombia, and 12,000 km2 within the State Zulia, Venezuela, is an example important of the need of search in our estate questions that to simple view not seems have response. Because talk of ceremonial and Protocol in the ceremonies ancestral and traditional of the ethnic Wayuu? because all group human anthropologically has shown that their estate come of myths, which are transformed and staged in rites, these evolved to RITUAL that is developed in ceremonies, that with the step of the time is structured in CEREMONIAL and that were structured and regulated as base of what today call Protocol. In this way we were able to reach the primordial root of anthropological and scientific understanding of our knowledge Protocol. The Wayuu descendant of the Arawak ethnicity, almost relentlessly presents a series of ancient ceremonies based on matrilineal social structure (we can define the genealogically defined matrilineality Wayuu as a group of unilineal descent. These lineages have common element the ties of consanguinity, since all individuals in each group identify themselves as descendants of the same ancestors by female line) and without having undergone significant structural changes over the years, gives us a very successful vision of how we can after polar ceremonies to our academic knowledge of the current Protocol. The ceremonial structure of this ethnic group focuses on three specific social facts, puberty, the union of couple and in death. We know as a conductor and central axis of these ceremonies and what are the most important figures in it. Discover that, even if it does not exist in a formal way the use of terms "Protocol" action Protocol if same occurs, as the use of precedence, label, the organizing entity, etc.KEYWORDS: Protocol, Ceremonial, Ethnicity, Cosmogony, Rites
7
Kosintsev, P. A., O. P. Bachura e V. S. Panov. "REMAINS OF BROWN BEAR (URSUS ARCTOS L.) FROM THE KANINSKAYA CAVE SANCTUARY IN THE NORTHERN URALS". Archaeology, Ethnology & Anthropology of Eurasia 46, n. 2 (29 giugno 2018): 131–39. http://dx.doi.org/10.17746/1563-0110.2018.46.2.131-139.
Testo completoAbstract (sommario):
Fossil remains of brown bear from Kaninskaya cave in the northern Ural are described. They were accumulated during the Late Bronze Age, Early Iron Age, and Late Iron Age as a result of human activity. We analyze the composition of skeletal elements and the nature of their fragmentation. Sex and age of individuals whose bones were apparently used in rituals are assessed, and the seasonality of these ceremonies is evaluated. The main object of ceremonial actions during all chronological periods was the head. Crania and mandibles were cracked into several parts according to one and the same fashion. Other skeletal parts were used much less often. Most postcranial bones were likewise broken into several pieces. Such practices differ from modern Ob Ugrian bear rituals. In the Bronze Age, heads of adult male and female bears were used, and the ceremonies were performed mainly in winter, less often in summer and autumn, and very rarely in spring. In the Iron Age, too, heads of adult animals, mostly males, were used, and ceremonies were held throughout the year but more often in summer and in winter. Seasonal bear rites were not practiced. Certain elements of rites, differing from those of modern Ob Ugrians, are reconstructed. Modern Ob Ugrian bear rituals were formed in the Late Iron Age.
8
Qlichev, Ulugbek A. "POST-FUNERAL RITES AND RITUALS". CURRENT RESEARCH JOURNAL OF HISTORY 04, n. 04 (1 aprile 2023): 9–13. http://dx.doi.org/10.37547/history-crjh-04-04-03.
Testo completoAbstract (sommario):
Thorough and perfect study of the history of the material and spiritual culture of the Uzbek people has become one of the most urgent problems of our time. Because the attitude to history, material and spiritual life has changed, our national values have been revived, many of our customs and ceremonies, which have developed over the centuries and have preserved their traditional forms and manifestations, have their own place in life again found a place. Therefore, the information collected as a result of ethnographic research is of great importance in order to write the history of the peoples of Uzbekistan in a correct and popular way, fully using evidence and documentary materials.
9
Tsukahara, Yasuko. "State Ceremony and Music in Meiji-era Japan". Nineteenth-Century Music Review 10, n. 2 (dicembre 2013): 223–38. http://dx.doi.org/10.1017/s1479409813000244.
Testo completoAbstract (sommario):
The music culture of Japan following the Meiji Restoration of 1868 is characterized by the coexistence and interdependent development of three types of music: (1) traditional music passed down from the Edo period (1603–1867) as exemplified by gagaku (court music); (2) the Western music that entered the country and became established after it was opened to the outside world; and (3) modern songs that were the first to be created in East Asia, such as shōka and gunka (school and military songs). These three types of music each played the role required of them by the Meiji state, and they became indispensable elements of the music culture of modern Japan. Traditional music is an irreplaceable fund of original musical expression intrinsic to Japan, Western music offers a common language facilitating musical contact in international society, especially with countries of the West, and modern songs are an essential tool for unifying the Japanese people through the act of ‘singing together in Japanese’.This article examines the way in which the coexistence of these three types of music began, from the perspective of the musical expression of national identity in the state ceremonies of the Meiji era, namely imperial rites, military ceremonies and school ceremonies. Gagaku was reorganized and strengthened in the 1870s as the music of Japan's imperial rites, and it was given priority both within Japan and overseas, as the most intrinsic of Japan's genres of traditional music. The gagaku scales, defined clearly only from 1878 onwards, were used to amalgamate the musical language of Japan's state ceremonies by their use in ceremonial pieces for military and school ceremonies. This article clarifies the special role played by gagaku in post-Restoration nineteenth-century Japan.
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Cabrera Sánchez, Margarita. "La muerte del príncipe Don Juan. Exequias y duelo en Córdoba y Sevilla durante el otoño de 1497 = The Death of Prince Juan. Funeral Rites and Mourning in Cordoba and Seville during the Autumn of 1497". Espacio Tiempo y Forma. Serie III, Historia Medieval, n. 31 (11 maggio 2018): 107. http://dx.doi.org/10.5944/etfiii.31.2018.21137.
Testo completoAbstract (sommario):
La finalidad de este trabajo es estudiar las circunstancias de la muerte del príncipe don Juan, los ritos post mortem y las ceremonias fúnebres que tuvieron lugar en Córdoba y Sevilla. Además, nos hemos detenido a analizar cómo pudieron transcurrir los primeros años de su vida y su adolescencia, ya que los testimonios consultados revelan una salud frágil, que, probablemente, pudo precipitar su temprano fallecimiento. Las numerosas fuentes a las que hemos tenido acceso nos han permitido obtener datos inéditos sobre el ceremonial funerario, las manifestaciones de duelo y el volumen de gastos al que tuvieron que hacer frente los concejos de Córdoba y Sevilla para despedir, como la ocasión merecía, al príncipe heredero. The purpose of this paper is to study the circumstances of the death of prince Juan, the post mortem rites and the funeral ceremonies that took place in Cordoba and Seville. In addition, we have analysed how the first years of his life and adolescence may have taken place, since the testimonies consulted reveal a fragile health that probably could have determined his early death. The numerous sources to which we have had access allowed us to obtain unpublished information on the funerary ceremonial, the demonstrations of mourning and the level of expenditure that was assumed by the councils of Cordoba and Seville to pay their last respects to the heir prince.
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Gholizadeh, Azar, e Mahmoud Navarbafzadeh. "The Ethnographic Description and Analysis for Culture of Hajj-Ceremonies Performance and Its Impact on Public Social Relations in Shooshtar City (Iran)". Asian Social Science 12, n. 11 (13 ottobre 2016): 1. http://dx.doi.org/10.5539/ass.v12n11p1.
Testo completoAbstract (sommario):
Ten thousand thousands of people move from their own homeland and city toward Hejaz every year in order to perform hajj minor (Omareh Mofradeh) and major (Hajj Tamatto) pilgrimages as one of the most splendid religious prayers of Muslims. The Hajj culture is one of the precious, dynamic, and live sources of which the spirit of life, morality, and philosophy of life is induced and inspired. It familiarizes public emotion and insight within framework of rites and ceremonial activities by the aid of its latent values, norms, mysteries, and secrets. It is hereby followed by a pleasant pattern for life and dramatic effect in social ties. The present article is intended to conduct an ethnographic description and analysis on Hajj culture and its impact on public social relations among people of Shooshtar city (Iran, Khuzestan province) through employing ethnographical technique and for the sake of data collection some tools have been utilized including oral history, observation, and in-depth interview. The resultant findings have signified this point that hajj culture might noticeably effect on social ties and relations where this significant effect is surely visible in ethnic customs and ceremonies of the people. The people hold this ceremony with a lot of enthusiasm and eager similar to the past that is deemed as a type of thanksgiving and prayer for God as creator. Despite of public eager and enthusiasm for participation and holding these ceremonies and rites, the lavish luxuriousness phenomenon has been accustomed in their performance as well that caused their social relations not to be proportionally performed to cultural values of hajj and in other words a type of haughtiness, masquerading, and envy has been observed in performing these ceremonies and rites.
12
Bowei, Wang, e Olga V. Lukyanovich. "Music and Ritual Dance Art of the Zhou Era". Университетский научный журнал, n. 77 (25 novembre 2023): 70–76. http://dx.doi.org/10.25807/22225064_2023_77_70.
Testo completoAbstract (sommario):
Chinese music and dance art of the Zhou era is a strictly structured, regulated action performed during state ceremonies. Under the infl uence of the emerging ethical teaching – Confucianism, dances were divided into offi cial (cult and court) and common folk dances. One can trace the transformation of archaic traditions of previous eras in these dances – magnifi cent, bright forms of vestments and the exact ceremonial of performing rites. The main ritual was a sacrifi ce based on the veneration of ancestors.
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Brown, Linda A. "Planting the Bones: Hunting Ceremonialism at Contemporary and Nineteenth-Century Shrines in the Guatemalan Highlands". Latin American Antiquity 16, n. 2 (giugno 2005): 131–46. http://dx.doi.org/10.2307/30042808.
Testo completoAbstract (sommario):
AbstractFrom the Classic period to the present, scholars have documented the widespread Maya belief in a supernatural guardian of the animals who must be appeased in hunting rituals. Despite this resilience, features and deposits entering the archaeological record as a result of hunting ceremonies remain largely unknown. I describe several contemporary and nineteenth-century shrines used for hunting rites in the Maya highlands of Guatemala. These sites contain a unique feature, a ritual fauna cache, which consists of animal remains secondarily deposited during hunting ceremonies. The formation of these caches is informed by two beliefs with historical time depth: (1) the belief in a guardian of animals and (2) the symbolic conflation of bone and regeneration. The unique life history of remains in hunting-related ritual fauna caches suggests a hypothesis for puzzling deposits of mammal remains recovered archaeologically in lowland Maya caves. These may have functioned in hunting rites designed to placate the animal guardian and ensure the regeneration of the species via ceremonies that incorporated the secondary discard of skeletal remains. A review of the ethnographic literature from the Lenca, Huichol, Nahua, Tlapanec, and Mixe areas reveals similar hunting rites indicating a broader Mesoamerican ritual practice.
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Oladipo, Olufunmilola Temitayo. "Song texts as instruments of communication in “Alaga Iduro” and “Alaga Ijokoo” musical performances during engagement ceremonies". EJOTMAS: Ekpoma Journal of Theatre and Media Arts 7, n. 1-2 (15 aprile 2020): 433–46. http://dx.doi.org/10.4314/ejotmas.v7i1-2.29.
Testo completoAbstract (sommario):
Alaga (Iduro and Ijokoo) are masters of Yoruba traditional marriage ceremonies. Through various musical performances, they conduct Yoruba traditional marriage ceremonies. The article notates and examines song texts as instruments of communication in Alaga (Iduro and Ijoko) musical performances. During traditional ceremonies may be integrated with events, either to set the mood for actions or to provide an outlet for expressing the feelings they generate. Masters of marriage ceremonies, through songs reveal various stages of nuptial performances. The article concludes by analyzing the import of the Alaga song texts to Yoruba marriage rites.
Keywords: Song texts, Instruments of communication, Musical performances, Engagement ceremonies, Alaga
15
Wu, Yu, e Zhidiankui Xu. "Six Rites of Allied Harmony: Changes in Ancient Chinese Wedding Ceremonies under the Influence of Confucianism". Religions 14, n. 12 (11 dicembre 2023): 1528. http://dx.doi.org/10.3390/rel14121528.
Testo completoAbstract (sommario):
Ancient Chinese wedding ceremonies served as the solemn rituals for witnessing and establishing marriage, primarily aimed at forging kinship ties between two families and fulfilling the obligations of ancestral worship and lineage continuation. Within the Confucian tradition, the family and the state have always been interconnected, and ancient Chinese weddings, dating back to the Zhou dynasty, have maintained the fundamental order of both the family and society. This article primarily explores the influence of Confucianism on ancient Chinese wedding rituals and customs, as well as the historical evolution of wedding ceremonies throughout different dynasties. According to Confucian principles, the main procedures of the wedding ceremony included six rituals: “Nacai” (proposal ceremony), “Wenming” (name inquiry), “Naji” (betrothal gift ceremony), “Nazheng” (gifts for the selection of the auspicious day), “Qingqi” (asking for a wedding date), and “Qinying” (wedding procession). These six rituals were collectively known as the “Six Rites”. This study found that, during the Qin and Han dynasties and the Tang and Song dynasties, there were two important stages of reform of wedding ceremonies under the influence of Confucianism. The “Six Rites” were streamlined and merged into the “Three Rites”, gradually becoming more secular. During the Ming and Qing dynasties, the interaction between Confucianism and the wedding ceremony weakened until the Republic of China period, when traditional constraints were broken. It is evident that the “Six Rites” have continued to serve as the template of traditional Chinese weddings and have been the important basis for subsequent wedding customs.
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Gromova, Natalіja. "Transformacії tradicіjjnoї rіzdvjanoї obrjadovostі bojjkіv ukraїnskikh Karpat na pochatku KHKHІ stolіttja". Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Naukowe 2, n. 1 (2016): 175–93. http://dx.doi.org/10.15804/pomi201611.
Testo completoAbstract (sommario):
The transformations of the Bojkos’ Christmas Rites of the Ukrainian Carpathian mountains in the beginning of XXI century. The thesis researches Christmas rites in Bojkivshchyna during Ukraine’s independence and is based upon analysis of scientific literature and a large amount of information sources. The author found out that motivation for many Christmas ceremonies was changed or lost; many rites cease to be actively used altogether. However it is proved that the basis of Christmas rites in Bojkivshchyna is retained better if compared to other Ukrainian regions. The paper describes and analyses
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Probert, Rebecca. "Rites and Wrongs: Anglican Ceremonies after Legal Weddings, 1837–57". Studies in Church History 59 (giugno 2023): 312–31. http://dx.doi.org/10.1017/stc.2023.14.
Testo completoAbstract (sommario):
The Marriage Act 1836 marked an important change in the rites required for a valid marriage, allowing couples to marry in a register office or registered place of worship. For some, however, these unfamiliar rites did not constitute a marriage at all, and in the early 1850s a particular controversy emerged regarding Anglican clergymen who ‘remarried’ couples who had already been legally married under the 1836 Act. This article examines three cases of such ‘remarriages’ and how two of the clergymen involved subsequently found themselves facing prosecution. It analyses the circumstances in which a rite might become a ‘wrong’ in the eyes of the law and traces the impact of these cases on the development of a new provision governing when an additional religious ceremony could take place and, more unexpectedly, on the form of register office weddings.
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Dziurdzik, Tomasz. "Znaczenie uroczystości kultowych w życiu społecznym armii rzymskiej okresu pryncypatu w świetle Feriale duranum". Vox Patrum 63 (15 luglio 2015): 273–86. http://dx.doi.org/10.31743/vp.3564.
Testo completoAbstract (sommario):
The aim of the present paper is to thoroughly reconstruct the meaning of the official cult ceremonies for the social life of the Roman Imperial army. Crucial to the analysis is the evidence produced by the Feriale Duranum, a papyrus document dating to the reign of Severus Alexander, but supported also by other sources. The matter of loyalty to the state and ruler is characteristic of most military ceremonies. Hierarchy and social order are emphasised as well, all four being values important for the military ideology. Participation in the same rites influenced the morale and esprit de corps not only in a particular unit, but also within the whole army. Therefore one can view the rites as an expression of a military identity, serving also to distinguish the soldiers as a separate social group. The official holidays were also of importance for the private life of a soldier, being one of few occasions when exemption from work and free time were granted. This made such ceremonies a welcome break from camp routine. As such, the official military religious rites were vital for the social life of both individual soldiers and military communities, be it units or even the whole army.
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López Cruz, Paula. "Las epidemias (pestilentiae) en los relatos titolivianos". RDP Revista Digital de Posgrado, n. 2 (1 settembre 2020): 60–75. http://dx.doi.org/10.22201/fesa.rdp.2021.2.05.
Testo completoAbstract (sommario):
The aim of this work is to present the sacred ceremonias and magic rites that Livy recorded in his History of Rome in reference to the different morbid chapters (pestilentiae), during which a large part of the population was affected. Firstly, we briefly analyze the terms pestilentia, pestis, morbus, cladis , malum, and tabes; subsequently, we approach the religious and magic thinking of the Romans, which led them to conceive the concept of pax deorum (peace of the gods), in the belief that through such ceremonies and rites public health would be restored; lastly, through the use of an example, we present the narrative function given by the author to some of these tales, in the context of the commoners’ struggle to conquer political, social and economic equality, which took place between the years 494 and 367 BC. The texts studied belong to the books pre-served in Livy’s History of Rome (1 to 10 and 21 to 45).
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López Cruz, Paula. "Las epidemias (pestilentiae) en los relatos titolivianos". RDP Revista Digital de Posgrado, n. 2 (1 settembre 2020): 60–75. http://dx.doi.org/10.22201/fesa.rdp.2021.2.05.
Testo completoAbstract (sommario):
The aim of this work is to present the sacred ceremonias and magic rites that Livy recorded in his History of Rome in reference to the different morbid chapters (pestilentiae), during which a large part of the population was affected. Firstly, we briefly analyze the terms pestilentia, pestis, morbus, cladis , malum, and tabes; subsequently, we approach the religious and magic thinking of the Romans, which led them to conceive the concept of pax deorum (peace of the gods), in the belief that through such ceremonies and rites public health would be restored; lastly, through the use of an example, we present the narrative function given by the author to some of these tales, in the context of the commoners’ struggle to conquer political, social and economic equality, which took place between the years 494 and 367 BC. The texts studied belong to the books pre-served in Livy’s History of Rome (1 to 10 and 21 to 45).
21
Ryu, Dae Young. "Horace H. Underwood and the Shinto Shrine Rites Controversy in Colonial Korea". Theology Today 79, n. 2 (17 giugno 2022): 184–96. http://dx.doi.org/10.1177/00405736221091919.
Testo completoAbstract (sommario):
For the western missionaries the Shinto shrine rites controversy in colonial Korea was a theological crucible. As the Japanese government began forcing mission schools to attend the Shinto shrine ceremonies, American missionaries from the Presbyterian Church in the USA were divided between “fundamentalists” and “liberals” fighting a fierce theological battle over the nature of and participation in the Shinto shrine rites. Horace H. Underwood, President of Chosen Christian College in Seoul, was a leader of the “liberal minority” party. The “fundamentalist majority” held that the Shinto shrine ceremonies were religious acts and hence bowing during a Shinto ceremony violated the First Commandment. Underwood was uncomfortable with many religious elements in the Shinto rituals, but nevertheless believed that mere attendance and a bow did not constitute either participation in the ritual or worship of the enshrined beings. He thought that the conservative leaders were dictating other people's conscience.
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Zaitsev, D. M. "Traditional ceremonies and worships in East-Slavic paganism". Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, n. 2 (18 maggio 2020): 145–51. http://dx.doi.org/10.29235/2524-2369-2020-65-2-145-151.
Testo completoAbstract (sommario):
This article is relevant, first of all, for compatriots, as it addresses issues of the cultural heritage of Eastern Slavic peoples. The article discusses worship and rituals in East Slavic paganism as the most important part of the religious life of Belarusians, Ukrainians and Russians. The issues of the origin and development of these phenomena are analyzed. Numerous examples show the diversity and importance of the system of rites, rituals and worship in ancient and modern Slavic paganism. It is noted that the activities and heritage of the wanderers and the Magi are significant material for studying the culture of our ancestors. The most visited religious objects are distinguished: first of all, sanctuaries, temples, burial mounds, burials of the Magi, the graves of ancient Russian princes of the pre-Christian time. For thousands of neo-pagans, the reverent attitude to the object of worship serves as the fulfillment of the will of the ancestors. The purpose of the study is to identify the features of worship and rites in East Slavic paganism, to show the influence of historical, geographical, cultural factors on their formation. This work may be useful for solving urgent problems of interaction with representatives of different religious denominations.
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Arestova, Veronika Yurevna. "Some Facts of Main Ethnic Groups’ Ceremonial-Game Traditions in Their Theatrical Aspect in the Chuvash Republic". Ethnic Culture, n. 4 (5) (25 dicembre 2020): 20–22. http://dx.doi.org/10.31483/r-97429.
Testo completoAbstract (sommario):
The article presents facts about ceremonial-game traditions of main ethnic groups living in Chuvash Republic, such as Chuvash, Russian, Tatar, and Mordovian. The purpose of the research was the survey of ceremonies, customs and celebrations which are kept in the present time in Chuvashia. The research was focused solely on theatrical aspect of rites or ceremonies where a person uses dressing up, masks, makeup, and acts for Mummers' plays. Furthermore, the research aimed to identify the mutual cultural influence of the above mentioned ethnic groups on each other. The field study was conducted using the methods of interviewing, observation with video and audio recording. The data were gathered from all of Chuvash Republic districts. In conclusion, it was established that mummering traditions are being revived in some rural areas of Chuvashia; traditions of mummering have not been changed since the second half of the XIX century, but people created new characters, especially in the second half of the XX century; the content of ceremonial-game traditions is fully demonstrates the worldview, mentality and value system of the main ethnic groups presented in Chuvashia.
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Thiry, Steven. "Rites of Reversion: Ceremonial Memory and Community in the Funeral Services for Philip II in the Netherlands (1598)". Renaissance Quarterly 71, n. 4 (2018): 1391–429. http://dx.doi.org/10.1086/700861.
Testo completoAbstract (sommario):
AbstractPhilip II’s death in September 1598 coincided with the restoration of Habsburg authority in the southern Low Countries after decades of revolt. Local obsequies for the deceased ruler therefore reclaimed ecclesiastical infrastructure and revived urban cohesion. In contrast to previous funerals, the Brussels service did not significantly stage a transfer of power. Instead, by selectively drawing on traces of former ceremonies, particularly Charles V’s 1558 funeral, the ritual overcame the recent upheavals and soothed the anxieties surrounding the cession of sovereignty to the archdukes. Simultaneously, each important urban center also staged its own ceremonial, thereby stressing local privilege.
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Khalili Kolahian, Shiva. "An analytical study of the ritual ceremonies in Iranian performing arts, a case study of Travellers". CINEJ Cinema Journal 8, n. 2 (3 dicembre 2020): 217–46. http://dx.doi.org/10.5195/cinej.2020.260.
Testo completoAbstract (sommario):
Rites and myths are important parts of the identity and the culture of every nation. Iranian rites and performing arts, as a part of Iranian art and culture, which has always got attention throughout history, can help us recognize ancient Iranian culture and history. Cinema, among other interactive arts, has sometimes been able to portray ritual arts well. Travellers movie, made by Bahram Beyzai, is one of the most prominent examples of the visualization of ritual arts in Iran, because the movie consists of three parts, like the three theaters, in which the rites are portrayed as the main story of the movie, and the Persian culture and customs have been exhibited. This paper, which its research method is descriptive-analytical, examines the standing of rites and ritual arts in Travellers movie and analyzes its atmosphere regarding to performing rituals. Its scene design changes as the script process, so that the application of elements such as light and color, and their intensity and reduction in different mental conditions, from pleasure to mourning, has been considered wisely, and the atmosphere has a dramatic impact on the audience in different scenes. The lighting and the coloring of the scenes in the movie, indicates a tribute to beliefs and faith in rites and ritual arts.
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Jamison, Stephanie W., e Marcelle Saindon. "Ceremonies funeraires et postfuneraires en Inde: La tradition derriere les rites". Journal of the American Oriental Society 123, n. 3 (luglio 2003): 708. http://dx.doi.org/10.2307/3217795.
Testo completo
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Tarabout, Gilles, e Marcelle Saindon. "Ceremonies Funeraires et Postfuneraires en Inde: La Tradition Derriere les Rites". Pacific Affairs 74, n. 3 (2001): 449. http://dx.doi.org/10.2307/3557782.
Testo completo
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Akchayev, Farrukh, Hakima Davlatova e Dilnoza Jumanazarova. "Views and customs of Jizzakh people regarding parturition". Общество и инновации 2, n. 5/S (16 giugno 2021): 22–29. http://dx.doi.org/10.47689/2181-1415-vol2-iss5/s-pp22-29.
Testo completoAbstract (sommario):
In this article, traces of ancient devout beliefs within the views of the peoples of the Jizzakh oasis on childbearing are displayed in the following cases; that is, within the rites and ceremonies held in the holy shrines and shrines; within the sanctification of certain attributes, in the traditions and ceremonies organized by the bakhshis in the homes of the people, and in the advantageous encounter with Islamic conventions indeed today, it is explained on the basis of ethnographic information obtained in the course of field investigate. At the same time, there are well known sees that epitomize the appearances of antiquated religious convictions that have been preserved in these traditions and ceremonies; the transformational forms in them and the ethnolocal aspects of the ceremonies performed are proved.
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Abbey, Elizabeth Anorkor, e Nadir A. Nasidi. "Between Tradition and Modernity: Dynamics of Krobo Marriage Rites in the Eastern Region of Ghana". Journal of Contemporary Rituals and Traditions 2, n. 2 (31 marzo 2024): 155–68. http://dx.doi.org/10.15575/jcrt.504.
Testo completoAbstract (sommario):
Purpose of the Study: This research delves into the dynamic evolution of marriage rites within the Krobo community in Eastern Ghana, focusing on the 'la-pomi' and 'fia' ceremonies. Methodology: Employing a qualitative approach, the study utilized narrative analysis to capture the intricate perspectives surrounding the 'la-pomi' and 'fia' marriage rites. Twenty-four participants from Krobo-Odumase and its environs, aged between 20 to 60 years, were purposively sampled and interviewed in two phases. Main Findings: The study unveiled a significant transformation in the Krobo marriage rites, from highly structured ceremonies to more adaptable forms blending traditional elements with modern practices. Key factors driving this evolution include urbanization, the influence of Western education, and the interplay with legal frameworks, all contributing to the rites' ongoing adaptation. Despite these changes, a strong commitment to preserving cultural identity remains evident among the Krobo people, showcasing their resilience and innovative approaches to sustaining cultural traditions. Applications of this Study: By highlighting the adaptive strategies employed by the Krobo community, this research contributes to broader discussions on cultural sustainability, identity, and social cohesion in the face of global changes. Novelty/Originality: This research underscores the complex negotiation process between preserving cultural heritage and embracing change, offering a unique perspective on the resilience and dynamism of Krobo cultural practices in a rapidly changing world.
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Redding, Nancy P., e William D. Dowling. "Rites of Passage Among Women Reentering Higher Education". Adult Education Quarterly 42, n. 4 (giugno 1992): 221–36. http://dx.doi.org/10.1177/074171369204200402.
Testo completoAbstract (sommario):
The purpose of this article is to review the rites of passage concept; to describe the rites developing among reentry women in both university and home environments; and, finally, to discuss the purposes of and necessity for such rites. Nineteen adult women students were interviewed in depth on the campus of a major midwestern university. Analysis of the data indicates that reentry women and their families are fashioning rites of passage peculiar to their return to higher education in quest of a degree. These rituals facilitate the transition, offer approval, and mark progress during the passage from non-degreed to degreed status. Spontaneous development of ceremonies suggests there are some needs specific to women who are simultaneously student, wife, and mother that are not being met by traditional university rituals and familial practices.
31
Seong, Shinhyung. "Formation of Korean Christianity through the Banning of Ancestral Rites". Religions 15, n. 3 (26 febbraio 2024): 280. http://dx.doi.org/10.3390/rel15030280.
Testo completoAbstract (sommario):
This study explores the ways in which a ban on ancestral rites influenced Korean Christianity. Ancestral rites are religious ceremonies that form the most critical social basis of Joseon, a Confucian society. First, the Korean Catholic Church was the first to oppose ancestral rites. Catholics created a new social and ethical resonance in Joseon society but had to endure tremendous persecution. Second, Protestantism was introduced when Joseon society was the most confused. Protestant missionaries banned ancestral rites, and Korean Protestants accepted them. Gradually, they interpreted it and embodied it in their faith. The ban on ancestral rites contributed to the formation of Korean Christianity. This laid the foundation for Christian social ethics and Hyo (孝, Xiao (Chinese pronunciation), filiality) theology. It has expanded into various fields, such as systematic theology, biblical studies, practical theology, and liturgical practice. Thus, this study examines how the ban on ancestral rites in Korea had a profound impact on the contextualization of Korean Christianity.
32
Borkowska, Urszula. "The Funeral Ceremonies of the Polish Kings from the Fourteenth to the Eighteenth Centuries". Journal of Ecclesiastical History 36, n. 4 (ottobre 1985): 513–34. http://dx.doi.org/10.1017/s0022046900043980.
Testo completoAbstract (sommario):
Coronations, grand royal entrances and the ceremonies of royal burials were public manifestations of the ‘sacra maiestas regia’. The Polish ceremonies had close parallels in other European monarchies, and also their own special features. The rites formed a symbolic drama with social and political overtones; they were needed to preserve order in the human community. Recent studies in this region have brought interesting results, especially when seen in a long perspective of time and with due contemplation of the mentality and attitudes behind the outward show.
33
Osmanov, Akhmed, Magomedkhabib Seferbekov e Ruslan Seferbekov. "On Some Pre-Islamic Beliefs among the Gidatli-Avars". Iran and the Caucasus 22, n. 2 (22 giugno 2018): 155–59. http://dx.doi.org/10.1163/1573384x-20180204.
Testo completoAbstract (sommario):
The paper describes several interesting details from the rich repository of folk beliefs, cults, rites and ceremonies of obviously pre-Islamic nature, recorded among the Gidatlis. The latter are a sub-ethnic group of the Avars living in the Shamil region of Dagestan.
34
Musoni, Phillip. "Restrictions on Funeral Gatherings during COVID-19: A Religious/Spiritual Perspective among the Zimbabwean Community Living in South Africa". Journal for the Study of Religion 36, n. 2 (9 gennaio 2024): 1–17. http://dx.doi.org/10.17159/2413-3027/2023/v36n2a3.
Testo completoAbstract (sommario):
This essay endeavors to understand the impact of COVID-19 hard lockdown restrictions on funeral gatherings from a Zimbabwean religious/spiritual perspective. For most Zimbabwean Christians and non-Christians, funeral rites of passage are at the apex of all religious activities and are revered in most social settings. The central questions to this study are: How have funeral gathering restrictions impacted on the religious/spiritual beliefs of many Zimbabwean immigrants living in South Africa, who were not able to attend funeral ceremonies back home in Zimbabwe? What religious/spiritual implications does it have to attend or not attend funeral ceremonies from a Zimbabwean religious perspective? These questions are raised because during the pandemic, most Zimbabweans who lived in South Africa were forbidden to go home to attend funeral ceremonies due to travelling restrictions between the two countries. This study found that most Zimbabwean immigrants who did not participate in funeral rites of passage due to COVID restrictions were left with spiritual distress after the pandemic. Data for this article were collected through interviews with individuals from Zimbabwe who are living in South Africa. Interviewees were selected using purposive sampling. Confidentiality, anonymity, and suppression of names are some of the ethical considerations maintained throughout this research.
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Molchanova, Lyudmila Anatolyevna. "UDMURT CLOTHES IN TRADITIONAL CEREMONIES". Yearbook of Finno-Ugric Studies 14, n. 1 (27 marzo 2020): 131–37. http://dx.doi.org/10.35634/2224-9443-2020-14-1-131-137.
Testo completoAbstract (sommario):
This article discusses the role of traditional clothing in Udmurt ritual practices. The way garments are worn, the use of items and rites and, most of all, the semantics of costume patterns tell us about the inseparable connection between costumes and ritual ceremonies, and about the deep symbolic significance attributed to the costumes by the participants of the ritual. The main familial cult of the Udmurts is vorshood. The vorshood complex is multifaceted and polysemantic. It is embodied in the area, in poetry, in prayers, in legends and in rituals. The vorshood family tree has the highest sacral significance to Udmurts. Tree symbols prevail in items of embroidery and decorations. One can see embroidered trees on the śulyks (kerchiefs), belts, headscarves, sleeves of a shirt and on breastplates. The holistic woman figure in the costume is compared to the world tree not only in the Udmurt traditions. The costume, with its ’magic’ symbolism, in a traditional society is inseparable from ritual activities, whereas costume patterns act like ‘guides’ for human beings to the supreme powers of nature. It is vividly seen by the example of Udmurt costume ornaments.
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Rejowska, Agata. "Humanist Weddings in Poland: The Various Motivations of Couples". Sociology of Religion 82, n. 3 (18 marzo 2021): 281–304. http://dx.doi.org/10.1093/socrel/sraa060.
Testo completoAbstract (sommario):
Abstract There has been a recent increase in the popularity of humanist (individualized and mostly secular) marriage ceremonies in Poland. The propagators of humanist weddings consider these rites of passage as an alternative to both civil ceremonies, which are seen as “bland” and “template,” and also to their religious, especially Catholic, counterparts. The conducted research reveals the various motivations of people who decide on a humanist marriage ceremony. In addition to “nonreligious” or “antireligious” motivation, the analysis also pinpoints “anti-institutional,” “individualistic,” and “practical” motives. The paper analyzes these various motivations. It additionally addresses the issue of the individualization of humanist weddings and the limits of this process. By drawing upon Neil Gross’s distinction between regulative and meaning-constitutive traditions, I argue that while humanist ceremonies are a sign of the undermining of the regulative traditions and their power, couples still deploy meaning-constitutive traditions to anchor their ceremonies.
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Jakubiec, Alexandre. "RITES AND RELIGIOUS BELIEFS OF SOCRATES ACCORDING TO XENOPHON (APOLOGY OF SOCRATES 11 AND MEMORABILIA 1.1.2)". Classical Quarterly 67, n. 1 (16 marzo 2017): 291–93. http://dx.doi.org/10.1017/s0009838817000271.
Testo completoAbstract (sommario):
Two excerpts from Xenophon, in which he states that Socrates avidly practised religious ceremonies promoted by Athens, are subject to two different interpretations by modern historians. For some, they are the proof that the Athenian city was only concerned with the rituals of its fellow citizens, and in no way with their beliefs. In contrast with this view, Hendrick Versnel feels that, by writing that Socrates performed ceremonies, Xenophon thinks that he proves that his master really did believe in the gods. Both of these interpretations are incorrect, as a careful new consideration of these passages can demonstrate.
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Singh, Dr W. Dhiren, Dr Oinam Ranjit Singh e Dr Th Mina Devi. "The Rites Of Passage Of The Natives Of Northeast India: The Kharams Of Manipur". History Research Journal 5, n. 5 (26 settembre 2019): 148–58. http://dx.doi.org/10.26643/hrj.v5i5.8055.
Testo completoAbstract (sommario):
The rites of passage are the rites and ceremonies that mark the transition of an individual from one stage to another. These processes consist of separation, transition and incorporation into the new environment. It covers birth, marriage and death. The article attempts to delve into the lifecycle ceremonies of the Kharam and Liangmei inhabitants in Manipur. In pregnancy and child birth, the Kharams take every precaution not to occur any unwanted incident to the mother and child. In naming of the child, rituals like Ratha Kakoi and Laamtol are performed for social recognition and protection of the child. In marriage, they follow clan exogamy and observe certain rituals like Asrke Ka-en and Tui Kahe. Aarke-ka-en is an omen observation performed by the Kathem (village priest) sacrificing a cock. Death is the final crisis in the lifecycle of an individual; and death rituals are meant to ensure for safe passage of the soul to the Kathikho (village of death). It is believed that the departed soul does not go to the Kathikho until the Kumbu Kathak (last mortuary rite) is performed after one or two years. And the soul of unnatural death is not permitted to live in the Kathikho. The Liangmeis also perform rites and rituals in birth, marriage and death for wellbeing, prosperity and safe journey of the soul to the land of death.
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Salibová, Dima. "Ayahuasca Ethno-tourism and its Impact on the Indigenous Shuar Community (Ecuador) and Western Participants". Český lid 107, n. 4 (15 settembre 2020): 511–32. http://dx.doi.org/10.21104/cl.2020.4.05.
Testo completoAbstract (sommario):
An indigenous Shuar community in Ecuador have been hosting tourists seeking retreats that feature traditional medicinal plants such as ayahuasca and tobacco. The community has provided individual ceremonies with the plants, or more complex rites such as Natemamu. Natemamu is a rite that is comprised of repetitive ceremonies lasting ten to twelve days, which involves drinking large quantities of Ayahuasca. The author primarily focuses on: 1) the commodification of the Shuar Natemamu rite as a product that is offered on the global market; and 2) the impacts of this commercial trade on the hosts and visitors. This article is based on data collected by means of participant observation, interviews, and audio-visual documentations. The findings imply that the introduction of western tourists to the Shuar community and its rites has contributed to processual changes to the rite and to ideational and material changes on both sides. Furthermore, the findings suggest that while the tourists experienced more ideational changes, the impact on Shuars was more material. This seems to be in accordance with the respective expectations of the encounter of both groups.
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K. C., Ganga. "Birth and Sathi Rites of Rana Tharus". Cognition 2, n. 1 (30 ottobre 2019): 35–43. http://dx.doi.org/10.3126/cognition.v2i1.55563.
Testo completoAbstract (sommario):
This paper shows that the animistic beliefs and practices make the Rana Tharus enthusiastic and resilient to antagonistic forces of nature. The rites of passage of Rana Tharu are occasions of community participation and reciprocity that help in maintaining their social order and social solidarity. The Rana Tharu is one of the aboriginal tribes of far-western Nepal, which falls under the Mongolian race. The population of this tribe is concentrated in the far western Terai region of Nepal, mainly in Kailali and Kanchanpur district, which is also their homeland. This research aims to portray the traditional ethnic practices of Rana Tharu with the focus on the purifying rituals of birth and Sathi that is performed after the umbilical cord drops off from the baby, which is then followed by name giving ceremony with various ceremonies offering ritual feast.The paper explores the necessary elements, ritual meanings and processes of each of these rituals.
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Paukštytė-Šaknienė, Rasa. "Old Rituals in New Cultural Environment. “Drowning of a Midwife” and “Hanging of a Matchmaker” in Lithuania and Western Belarus". Yearbook of Balkan and Baltic Studies 5 (dicembre 2022): 196–218. http://dx.doi.org/10.7592/ybbs5.08.
Testo completoAbstract (sommario):
In the analysis of baptism rituals in eastern Lithuania and western Belarus, I have repeatedly drawn attention to the similarity in the structure of individual traditional wedding and baptism rites and even the transition of some ritual acts from one ritual to another. The similarities noticed in the ritual acts performed at baptisms and weddings in the first half of the twentieth century have led to a more detailed analysis of these life-cycle celebrations in the twenty-first century. In this article, I examined the peculiarities of the ceremonial/symbolic killing (or attempted killing) of a midwife and a matchmaker. Analysing both rituals I revealed the differences between the traditional ceremonial killing of a midwife and the ‘hanging’ of a matchmaker; uncover and compare modifications of these rites in modern society. I showed that, with the loss of their former ritual value and the absence of matchmakers and midwives in real life, the ritual practice of symbolic drowning or hanging has remained. This indicates a desire to preserve the old customs and, with modifications, practice them in today’s baptism and wedding ceremonies as the final part of the ritual. On the other hand, a thorough analysis of the ceremonial acts has shown that both the symbolic hanging of a matchmaker and, in particular, the drowning of a midwife (bobutė) are late cultural phenomena, dating back only one or several hundred years in the areas studied.
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Kasselstrand, Isabella. "‘We Still Wanted That Sense of Occasion’: Traditions and Meaning-Making in Scottish Humanist Marriage Ceremonies". Scottish Affairs 27, n. 3 (agosto 2018): 273–93. http://dx.doi.org/10.3366/scot.2018.0244.
Testo completoAbstract (sommario):
As a secularising nation in Northern Europe, Scotland has, over the last few decades, experienced a steep decline in religious belonging, church attendance, and beliefs. Ritual participation, which is arguably an understudied dimension of secularisation, follows a similar pattern of decline, with a significant majority of Scottish marriage rituals now being conducted in secular ceremonies. Using data from semi-structured in-depth interviews with 17 married couples, this study examines the decisions that secular Scots make when planning their wedding. Moreover, it places a particular focus on humanist marriage ceremonies, which have seen a noteworthy increase in popularity since they became legally recognised in Scotland in 2005. The secular participants emphasised the role of personal convictions and family expectations in choosing a particular type of marriage ceremony. The narratives also revealed how positive attitudes toward humanist ceremonies, in contrast with civil ceremonies, are centred around their ability to create personalised, nonreligious, celebrations that nevertheless give attention to culture and heritage. Ultimately, the findings suggest that repeating history through cultural traditions are an important aspect of both secular and religious rites of passage.
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Hu, Xinsheng. "The Characteristics of Rituals and Their Imprint on Chinese Culture". Journal of Chinese Humanities 9, n. 3 (24 ottobre 2023): 247–63. http://dx.doi.org/10.1163/23521341-12340156.
Testo completoAbstract (sommario):
Abstract The concept of li (rites) in ancient China encompasses three levels of meaning, namely: the rituals and ceremonies themselves, moral ethics, and a system of political hierarchy. While these three levels are related to each other, they each carry specific characteristics. When people today discuss issues such as the origins of rites, they rarely analyze the concept of rites according to these different levels, thus causing the topic at hand to be vague, ambiguous, and inchoate. In most research, both “rites” and the “rituals” refer specifically to the level of the ritual per se. “Rites” include both folk rituals and state rituals, the latter of which refers to what is commonly termed the “rituals,” that is, the part of rites with state background and political coercion. The fundamental difference between the rituals and other statutes and institutions lies in rituals’ performative, symbolic, and standardized nature. Their performative and symbolic nature bestowed upon the rites a special significance and publicity function which transcend everyday life. At the same time, their standardized and formulaic nature made these rites highly organized and institutionalized, while allowing them to reinforce the social and political hierarchy. The highly mature rituals in ancient China allowed both characteristics of these rituals to be developed to their fullest, thus giving rise to Chinese culture’s emphasis on performance and form.
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Dwijayanthi, Ni Made Ari. "PENGRUWATAN DALAM KALATATTWA". Subasita: Jurnal Sastra Agama dan Pendidikan Bahasa Bali 3, n. 1 (26 agosto 2022): 74. http://dx.doi.org/10.55115/subasita.v3i1.2324.
Testo completoAbstract (sommario):
The Balinese tradition of meruwat is equated by restoring the state of objects, living things, or human beings. In addition to restore them, it means being free from all dirt, fatigue, or the like. Sometimes pengruwatan is believed to be a definition to get a better life, of course, through rituals that are carried out and believed in. Kalatattwa contains a narration that is narrated from the birth of Bhatara Kala to the gift he received from Lord Shiva. Wayang Sapuh Leger became a manifestation of religious ceremonies (rites) to emphasize the ritual. Palmer's hermeneutic theory is used to interpret the Kalatattwa, which emphasizes the rites of healing and Sapuh Leger.
45
Yeo, Changhyun. "Changes in Wooden Tomb Rituals and Material Culture in Wooden Tombs in the Gimhae Region". Korean Archaeological Society 131 (30 giugno 2024): 255–81. http://dx.doi.org/10.47439/jkras.2024.2.255.
Testo completoAbstract (sommario):
In this paper, the groups of tombs excavated and investigated up to the present date in the Gimhae area were classified according to watershed. After categorizing the wooden tomb structures of these ancient tomb groups, attempts were made to establish the mean-ing of the pottery deposited into these tombs. Focusing on the emergence of wooden tombs, the process by which the rituals of wooden tombs came to be formalized following the transition to wooden tombs was examined, and changes in the material culture were discussed. Burial rites practiced prior to the use of wooden tombs involved cumulative rituals in a vertical space. The acceptance of wooden tombs brought about significant changes in buri-al rites. In the Gimhae area, wooden tombs appeared from the latter half of the 2nd centu-ry, and the rites for wooden tombs in a horizontal arrangement appeared in the Daeseong-dong burial ground, which was the central tomb cluster, around the end of the 3rd century. Pottery used in wooden tomb rites can be divided into vessels for boiling, sacrificial vessels, storage vessels, and ceremonial vessels. A standardized arrangement of the pottery accord-ing to wooden tomb form can also be observed. Along with this, various types of wooden tombs generated changes in material culture, alongside the formalization of wooden tomb ceremonies. In addition to the formalization of wooden tomb rites, this paper also presents a con-ceptual model for the diffusion and migration of tomb-building groups, and also suggests the possibility of various material and cultural changes. According to this conceptual mod-el, it was propsed that the possibility of migration is high if several non-indigenous cultural elements that are certain to have occurred in other regions appear in a group at the same time. Although specific elements of material culture left by the tomb builders cannot neces-sarily be regarded as cultural change due to diffusion and migration, the tradition of wood-en tomb rites can be understood and regarded as a cultural element that brought about change in the material culture.
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Sharma, Rukmani. "PRACTICING CHILD BIRTH RITUALS: REPRODUCING MOTHERHOOD AND PATRIARCHY". SOCIETY AND CULTURE DEVELOPMENT IN INDIA 2, n. 2 (2022): 339–53. http://dx.doi.org/10.47509/scdi.2022.v02i02.08.
Testo completoAbstract (sommario):
This paper seeks to investigate the birth rituals described in Hindu scriptures and the indigenous birth rituals performed by the Bengali community in order to comprehend the implicit value system they embody. The rituals’ ingrained value system is viewed primarily in two categories- first, the conditioning of women for motherhood through birth rituals and, second, the extent to which these rituals sustain patriarchy. This socialisation through birth rites contributes to a woman’s social and self-identification as a mother. To analyse these processes, attempts are undertaken to examine birth rites in the social life of Bengali folk culture and in Hindu scripture sources. This study will concentrate solely on Hindu birth rites found in scriptural texts and folk birth rituals performed by Hindus. A field study was also conducted in order to provide a comprehensive understanding of traditional ceremonies.
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Sadikov, Ranus Rafikovich. "Traditional rite culture in the context of natural and social cataclysms (on the example of Trans-Kama Udmurts)". Samara Journal of Science 11, n. 2 (1 giugno 2022): 228–34. http://dx.doi.org/10.55355/snv2022112213.
Testo completoAbstract (sommario):
This paper, based on published, archival and field ethnographic materials, considers the state of ritual and ceremonial sphere of ethnic culture under the conditions of natural and social cataclysms on the example of the Trans-Kama Udmurts living in the Republic of Bashkortostan and Perm Krai, who didnt undergo baptism and preserved their traditional religious rites. It is shown that the calendar of agrarian ceremonies implied rituals aimed at preventing emergency situations (frost, strong thunderstorms and wind, hail, drought, etc.), preventing crop failure and the onset of famine. There were also special rituals to ward off epizootics and epidemics, which often occurred in the past due to unsanitary conditions and almost complete absence of veterinary and medical care. At the onset of natural calamities, the occasional rituals were actualized to eliminate or minimize their consequences. The harvest and the very life of the members of the rural community depended on their exact and timely execution. In this connection, rites to expel insects, call for rain, etc., were conducted. Epidemics were curbed through propitiatory sacrifices or their expulsion of diseases. Social disasters, such as famine and wars, due to the scarcity of vital resources, led to the minimization of rituals. At the same time various magical practices (fortune-telling) became more active. Extreme situations of the last years (pandemic COVID-19 and drought) have led to the development of new forms of carrying out rites and customs or have revitalized obsolete ones.
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Swinford, Dean. "‘These Were my Ceremonies, These my Rites’: Magical Summoning in Johannes Kepler’s Somnium". Mediaeval Journal 2, n. 1 (gennaio 2012): 61–78. http://dx.doi.org/10.1484/j.tmj.1.102772.
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Bulatov, Bashir, Magomedkhabib Seferbekov e Ruslan Seferbekov. "On Childbirth Rituals in Modern Dagestani Cities: Islam, Traditions, Innovations". Iran and the Caucasus 24, n. 3 (3 agosto 2020): 298–308. http://dx.doi.org/10.1163/1573384x-20200304.
Testo completoAbstract (sommario):
The article explores some aspects of modern childbirth rituals and practices among the city dwellers of Dagestan, focusing on their syncretic nature and the mixture of traditional and new customs. Proper Islamic religious ceremonies occupy a significant place in the childbirth rituals, among them being mawlid, on the occasion of the birth, name-giving of a new-born, circumcision, visiting ziyarats, etc. Traditional ceremonies include the custom of treating a new mother with flour porridge, putting a child in a traditional cradle, the first hair-cut ceremony, the loss of the first tooth, the first steps of the child, etc. Some of the popular rites were invented in the Soviet and post-Soviet times.
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Purnama, Andi Oktami Dewi Artha Ayu, Andi Muhammad Yusuf, Lia Amelia e Muhammad Ibrahim. "Rituals in acculturation of islam and local traditions of the Bajo Tribe in Gorontalo". ETNOSIA : Jurnal Etnografi Indonesia 8, n. 2 (31 dicembre 2023): 302–13. http://dx.doi.org/10.31947/etnosia.v8i2.32207.
Testo completoAbstract (sommario):
This study investigates the process of assimilation of Islamic practices and indigenous customs inside the ceremonies conducted by the Bajo Tribe. The rites performed by the Bajo people encompass a fusion of Islamic tenets with their indigenous beliefs, specifically centered around their reverence for the sea's sovereign. The amalgamation of these two ideologies yields a potent synergy. The Bajo people, as Muslims, fulfill the religious obligations of Islam, which includes commemorating the birth anniversary of the Prophet Muhammad SAW. In addition, the Bajo people also perform the Massoro and Bate' rituals, which are the most significant traditional ceremonies of the Bajo Tribe in Torosiaje Village. The Bajo tribe's customs are shaped by the integration and embodiment of these two ideas, which are expressed through values, norms, and laws that serve as guiding principles for their way of life. The ceremonies performed by the Bajo people stem from established traditions passed down through generations.