Libri: "Ritual places"

1

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

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2

Post, Paul, Arie L. Molendijk e Justin Kroesen. Sacred places in modern western culture. Leuven [etc.]: Peeters, 2011.

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3

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

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4

Vionis, Athanasios K., Christine Morris e Giorgos Papantoniou. Unlocking sacred landscapes: Spatial analysis of ritual and cult in the Mediterranean. Nicosia: Astrom Editions, 2019.

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

Wijeyewardene, Gehan. Place and emotion in northern Thai ritual behaviour. Bangkok, Thailand: Pandora, 1986.

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12

Grimes, Ronald L. Rite out of place: Ritual, media, and the arts. New York, NY: Oxford University Press, 2007.

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13

Grimes, Ronald L. Rite out of place: Ritual, media, and the arts. Oxford: Oxford University Press, 2006.

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14

Pflüg, Melissa A. Ritual and myth in Odawa revitalization: Reclaiming a sovereign place. Norman: University of Oklahoma Press, 1998.

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15

Kawano, Satsuki. Ritual practice in modern Japan: Ordering place, people, and action. Honolulu, HI: University of Hawaii Press, 2004.

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16

Barrie, Thomas. Spiritual path, sacred place: Myth, ritual, and meaning in architecture. Boston: Shambhala, 1996.

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17

Cleene, M. de. Compendium of symbolic and ritual plants in Europe. Ghent: Man & Culture, 2002.

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18

Miller, Richard Alan. The magical and ritual use of aphrodisiacs. New York: Destiny Books, 1985.

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19

Miller, Richard Alan. The magical and ritual use of aphrodisiacs. Rochester, Vt: Destiny Books, 1993.

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20

Miller, Richard Alan. The magical and ritual use of herbs. Rochester, Vt: Destiny Books, 1993.

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21

Lucem, Sursum ad. Planeten-Rituale und andere rituelle Spezialthemen. Lu beck: Bohmeier, 1999.

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22

Tourism, Bihar (India) Department of. Tarpan, moksha at Gaya: Pitrapaksha, time to remember... place to repay. Noida: India News Communications Ltd., 2012.

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23

Smet, Peter A. G. M. de. Ritual enemas and snuffs in the Americas. Amsterdam: CEDLA, 1985.

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24

Peter A. G. M. de Smet. Ritual enemas and snuffs in the Americas. Amsterdam, Netherlands: Centre for Latin American Research and Documentation, 1985.

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25

Zárate, Beatriz Andrea Albores. Flor-flora: Su uso ritual en Mesoamérica. Toluca de Lerdo, Estado de México: FOEM, Fondo Editorial Estado de México, 2015.

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26

Marie, Robertson Eleanor. Le rituel. [Montréal]: Flammarion Québec, 2009.

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27

1947-, Turfa Jean MacIntosh, Gleba Margarita e Becker Hilary, a cura di. Votives, places, and rituals in Etruscan religion: Studies in honor ofJean MacIntosh Turfa. Leiden: Brill, 2009.

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28

Caiuby, Labate Beatriz, e Goulart Sandra Lucia, a cura di. O uso ritual das plantas de poder. Campinas: FAPESP, 2005.

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29

Yeshe De Research Committee., a cura di. The World Peace Ceremony: Prayers at holy places, 1989-1994 = Gsar rñiṅ smon lam chen moʼi lo rgyus. Berkeley, Calif: Dharma Pub., 1994.

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30

Murphy-Hiscock, Arin. The way of the green witch: Rituals, spells, and practices to bring you back to nature. Avon, MA: Provenance Press, 2006.

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31

Meadows, William C. Kiowa military societies: Ethnohistory and ritual. Norman: University of Oklahoma Press, 2010.

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32

Driever, Juliana, Ed Woodham e Kalia Brooks. Art in Odd Places 2011: Ritual. Lulu Press, Inc., 2013.

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33

Stephenson, Barry. Ritual. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780199943524.001.0001.

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Abstract (sommario):

Ritual is part of what it means to be human. It defines and enriches culture, but what is ritual? What are the various kinds of ritual? Is ritual tradition bound and conservative or innovative and transformational? Ritual: A Very Short Introduction describes a number of specific rites and explores ritual from theoretical and historical perspectives. It focuses on the places where ritual touches everyday life; shows how ritual is an important vehicle for group and identity formation; how it generates and transmits beliefs and values; how it can be used to exploit and oppress; and how it has served as a touchstone for thinking about cultural origins and historical change.

34

Jaeger, Bertrand. Thesaurus Cultus et Rituum Antiquorum: Cult Places, Representations of Cult Places; Volume IV. Getty Trust Publications: J. Paul Getty Museum, 2006.

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35

Stadler, Nurit. Voices of the Ritual. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197501306.001.0001.

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Voices of the Ritual analyzes the revival of and manifestation of rituals at female saint shrines in the Holy Land. In the Middle East, a turbulent, often violent place, states tend to have no clear physical borders, and lands are constantly in flux. Here, groups with no voice in the political, cultural, media, and legal arenas look for alternative venues to voice their entitlements. Members of religious minorities employ rituals in various sacred places to claim their belonging to and appropriation of territory. What does this female ritualistic revival mean—politically, culturally, and spatially? The author bases her analysis on a long ethnographic study (2003–2017) that analyzes the rise of female sacred shrines, focusing on four dimensions of the ritual: the body in motion, female materiality, place, and the rituals encrypted in the Israel/Palestine landscape. In the practices at these shrines, mostly canonical, the idea of the “body in motion” is central, with rituals imitating birth and the cycle of life using a set of body gestures. These rituals, performed by men and women, are intimate forces that extend between the female saint and the worshippers. Female materiality strengthens intimacy and creates a bridge between the experience and the material. The intimacy between saint and worshipper created with the body and the female material scattered around represent keys to intimate claims to the land, making the land familiar to worshippers. Rituals encrypt female themes into the landscape that has for decades been dominated by masculine-disseminated war and conflict.

36

Grimes, Ronald L. Reading, Writing, and Ritualizing: Ritual in Fictive, Liturgical and Public Places. Pastoral Press, 1995.

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37

Stephenson, Barry. 6. Ritual as performance. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780199943524.003.0007.

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Abstract (sommario):

Cross-culturally, ritual typically includes elements commonly associated with performance events: music or rhythmic accompaniment; dance or other stylized bodily movements; and masking, costuming, and makeup. ‘Ritual as performance’ considers performance theory and performance studies and some of the work of significant theorists in these fields: J. L. Austin and Richard Schechner. By looking at the kōan tradition of Zen Buddhism, Schechner's approach to ritual can be better understood. Schechner places performance on a continuum that runs from efficacy to entertainment. The notions of embodiment and inscription in ritual studies are also considered along with the noetic implications of ritual action, such as pilgrimage.

38

Balentine, Samuel E., a cura di. The Oxford Handbook of Ritual and Worship in the Hebrew Bible. Oxford University Press, 2020. http://dx.doi.org/10.1093/oxfordhb/9780190222116.001.0001.

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The focus of this Handbook is on ritual and worship from the perspective of biblical studies, particularly on the Hebrew Bible and its ancient Near Eastern antecedents. Within this context, attention will be given to the development of ideas in Jewish, Christian, and Muslim thinking, but only insofar as they connect with or extend the trajectory of biblical precedents. The volume reflects a wide range of analytical approaches to ancient texts, inscriptions, iconography, and ritual artifacts. It examines the social history and cultural knowledge encoded in rituals, and explores the way rituals shape and are shaped by politics, economics, ethical imperatives, and religion itself. Toward this end, the volume is organized into six major sections: Historical Contexts, Interpretive Approaches, Ritual Elements (participants, places, times, objects, practices), Underlying Cultural and Theological Perspectives, History of Interpretation, Social-Cultural Functions, and Theology and Theological Heritage.

39

Petersen, Lauren Hackworth. The Places of Roman Isis. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199935390.013.128.

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This article examines ancient Rome’s ties to Egypt via the goddess Isis. More specifically, it considers the political meanings of Isis and her place in Roman religion and ritual. It first provides an overview of the connection between Egyptomania and Roman Isis, taking as a point of departure the Temple of Isis in the city of Pompeii. It then explores competing explanations of the significance of Isis in Roman society: one account places Isis in the midst of political maneuverings among the Roman elite, and another presents Isis and things Egyptian as exotic and mysterious. The article also reveals how Isis problematizes scholarly notions of religion in ancient Roman society.

40

Press, Big. Witch Coloring Book: Beautiful Witches, Magical Potions, Occult Symbols, Spooky Places and Spellbinding Ritual Scenes. Independently Published, 2021.

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41

McGinnis, Reginald, e John Vignaux Smyth. Mock Ritual in the Modern Era. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197637432.001.0001.

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Abstract Beginning with the French eighteenth century and concluding in the present, this book explores complex interrelations between ritual and mockery, which is not infrequently the unofficial face of claims to rationality. The book is particularly concerned with how the mocking and parodying of ritual often associated with modern rationalism may itself become ritualized, and other ways in which supposedly sham ritual may survive its “outing.” Just as the very concept of ritual is seen by anthropologists and others as intimately related to modernity (at once the site of its invention and the reflection of an antiritualism associated with secular societies), so this book traces the evolution of what the authors call mock ritual, in various forms, throughout the modern era, relying on literary, historical, and anthropological texts as well as encyclopedias, newspapers, and films. It places famous eighteenth- and nineteenth-century authors in dialogue with contemporary popular culture, from Diderot, Sterne, and Flaubert to the TV shows Survivor and Judge Judy, and from Voltaire to the Charlie Hebdo tragedy of 2015. The authors’ use of literary texts in addressing anthropological questions has precedents in the work of Georges Bataille, among others, who viewed literature as “the principal heir” and a continuation of “the game of religions.” Ritualistic and mock ritualistic aspects of comedy and ridicule are considered along with those, notably, of sexuality, medicine, art, education, and justice. In addition to a chapter on dueling, the book contains a postscript that considers various aspects of these subjects in the contemporary world.

42

Yaeger, Jason, e José María López. Inca Sacred Landscapes in the Titicaca Basin. A cura di Sonia Alconini e Alan Covey. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190219352.013.21.

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Abstract (sommario):

Sacred landscapes are networks of meaningful places that are often woven together in mythic frameworks. Frequently they are understood as narratives, which are re-enacted through rituals and processions. We present archaeological data from the Copacabana Peninsula and Tiwanaku to show how the Inca appropriated pre-existing places and transformed the sacred landscape of the Titicaca Basin to inscribe the politically powerful Viracocha creation narrative, which held that Viracocha emerged on the Island of the Sun and travelled to Tiwanaku, where he created the sun, the moon, and the ancestral couples of all people, beginning with the Inca. We argue that this creation narrative was a key element in the Inca Empire’s ideology of legitimation. Consequently, the Inca appropriated and modified ritual places so that this narrative could be inscribed, re-enacted, commemorated, and remembered, and they developed an infrastructure to support these rituals and related processions.

43

Choi, Mihwa. Death Rituals and Politics in Northern Song China. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190459765.001.0001.

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This study inquires into a historical question of how politics surrounding death rituals and ensuing changes in ritual performance shaped a revival of Confucianism during eleventh-century China. It investigates how polarizing debates about death rituals introduced new terrain for political power dynamics between monarchy and officialdom, and between groups of court officials. During the reign of Renzong, in reaction to Emperor Zhenzong’s statewide Daoist ritual programs for venerating the royal ancestors, some court officials maneuvered in the imperial court to return Confucian canonical rituals to their place of primacy. Later, a faction of scholar-officials took a lead in reviving the Confucian rituals as a way of checking the power of both the emperors and the wealthy merchants. By perceiving Confucian rituals as the models for social reality as it ought to be, they wrote new ritual manuals, condemned non-Confucian rituals, took legal actions, and established public graveyards.

44

Maccoby, Hyam. Ritual and Morality: The Ritual Purity System and Its Place in Judaism. Cambridge University Press, 1999.

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45

Maccoby, Hyam. Ritual and Morality: The Ritual Purity System and Its Place in Judaism. Cambridge University Press, 2011.

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46

Maccoby, Hyam. Ritual and Morality: The Ritual Purity System and Its Place in Judaism. Cambridge University Press, 2009.

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47

Maccoby, Hyam. Ritual and Morality: The Ritual Purity System and Its Place in Judaism. Cambridge University Press, 2009.

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48

Stephenson, Barry. Introduction. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780199943524.003.0001.

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Abstract (sommario):

The ‘Introduction’ asks what is ritual? Is ritual useful? What are the various kinds of ritual? It suggests that to think about ritual is to reflect on human nature, sociality, and culture. It is also to explore ritual's place, power, and potential in our lives and our society. Ritual includes both religious and nonreligious rites, the traditional and the new, the prescribed and the improvised, the human and nonhuman, and rubs up against a number of other cultural domains, such as play, games, performance, and theater. If ritual is action, it is also an idea, something we think with, and our exploration will move back and forth between these two dimensions.

49

Smith, Alex. Ritual Deposition. A cura di Martin Millett, Louise Revell e Alison Moore. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199697731.013.035.

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The nature of sacred space and forms of ritual expression varied tremendously across Roman Britain, and our understanding of some aspects has increased significantly in recent years, both because there have been a number of new excavations and/or publications and also because a more contextual view has been taken of the evidence. This chapter provides an overview of the practice of Romano-British ritual deposition, both within and outside of explicitly religious contexts. In particular, the chapter examines ‘special deposits’ within settlement contexts, exploring the detailed contextual analysis of object and place in order to understand the motivations behind such acts.

50

Gleba, Margarita, e Hilary Becker, a cura di. Votives, Places and Rituals in Etruscan Religion. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004170452.i-292.

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Libri sul tema "Ritual places"

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