Gotowe bibliografie tematyczne / Ritual

Gotowa bibliografia na temat „Ritual”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 29 lipca 2024

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Artykuły w czasopismach na temat "Ritual"

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Esposito, F., F. Damato, A. Pedon, S. Ricci i L. Petrone. "“MULTIDIMENSIONAL CHILD SEX RINGS”: A SYSTEMATIC REVIEW OF THE LITERATURE". International Journal of Developmental and Educational Psychology. Revista INFAD de Psicología. 3, nr 1 (4.11.2017): 263. http://dx.doi.org/10.17060/ijodaep.2017.n1.v3.995.

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Abstract.Background: In 1983 Kennet Lanning began his studies dealing with sexual rituals, and in 1985 there calls “Multidimensional Child Sex Rings” identifying features and modes (Lanning, 1992). In his studies Lanning (1992), describes the types of offences related to the dimension of ritual abuse by claiming that there is no clear evidence about some of these crimes. On the basis of those statements Weir and Wheatcroft (1995) list as possible by declaring a false ritual abuse and then of false memories, the suggestion of special interest about the growing psychotherapists induced ritual abuse and who believe in the existence of these crimes.This systematic review of the literature, in the light of subsequent events and subsequent updates of methodology aims to analyze the relationship between “Ritual Abuse” and the false memory that can appear during psychotherapy. Materials and Methods: This study was carried out using the PRISMA guidelines, by conducting a systematic search of the literature on PubMed, Scopus, ISI Web of Science, EBSCO, Google Scholar, and ScienceDirect. The following keywords used were “ritual abuse” “AND” (i.e., Boolean operator) “psychotherapy” combined with “AND” Boolean operator and “false memory”.Results: The initial search identified n = 167 citations. Only one research report met the predefined inclusion criteria and was analysed.Conclusion: In case of false memories in ritual abuse, it is necessary to implement the research activities to avoid that results obtained can be rejected by health professionals or by theories not scientifically. validatedKeywords: ritual abuse, psychotherapy, false memory.Riassunto.Background: Nel 1983 Kennet Lanning inizia i suoi studi occupandosi di abusi sessuali rituali, e nel 1985 lì definisce “Multidimensional Child Sex Rings” identificandone caratteristiche e modalità (Lanning, 1992). Nei suoi studi Lanning (1992), descrive le tipologie di reato connesse alla dimensione dell’abuso rituale sostenendo che non esistono prove certe in merito ad alcuni di questi reati. Sulla base di tali affermazioni Weir and Wheatcroft (1995) elencano come possibili ipotesi di generazione di falsi abusi rituali e quindi di falsi ricordi, la suggestione indotta di psicoterapeuti che coltivano speciali interessi circa gli abusi rituali e che credono nell’esistenza di questi crimini. La presente analisi sistematica della letteratura, alla luce dei successivi accadimenti e di successivi aggiornamenti metodologici ha lo scopo di analizzare la relazione tra “Abuso Rituale” ed il falso ricordo che può manifestarsi durante la psicoterapia. Materiali e Metodi: Tale studio è stato effettuato utilizzando le linee guida per l’utilizzo della metodología PRISMA, effettuando una ricerca sistematica su PubMed, Scopus, ISI Web of Science, EBSCO, Google Scholar e ScienceDirect. Le parole chiave utilizzate per la ricerca sono state “ritual abuse” “AND” (i.e. operatore Boleano) “psychotherapy” “AND” “false memory”.Risultati: Sono stati inizialmente trovati n = 167 records. Un solo articolo ha poi soddisfatto i criteri di inclusione ed è stato analizzati.Conclusioni: Nel caso delle false memorie negli abusi rituali, sembra necessario implementare l’attività di ricerca per evitare che qualsiasi risultato ottenuto possa essere contrastato dai professionisti della salute o da teorie non validate scientificamente.Parole chiave: abuso rituale, psicoterapia, false memorie.
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Seaquist, Carl. "Ritual Individuation and Ritual Change". Method & Theory in the Study of Religion 21, nr 3 (2009): 340–60. http://dx.doi.org/10.1163/157006809x460356.

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AbstractWhat makes a ritual performance an instance of one ritual and not another? When we observe unfamiliar rituals, how do we know where one ends and the next begins? Is there a principled way of distinguishing mere preparations from the ritual proper? Can rituals change, and how do we know if they have changed? Current ritual studies methods give us no systematic means of answering such questions. Individuation is a familiar and fundamental concept in philosophy, and it should belong to the methodological toolbox of every student of ritual. This paper provides a solid introduction to some basic problems in ritual studies theory, illustrated by detailed examples from Episcopal liturgy and ritual in New Ireland (Papua New Guinea).
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Ivanov, Valerii. "Origins of the ritual of Puliša (CTH 407)". Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, nr 4 (2023): 246. http://dx.doi.org/10.31857/s086919080026261-4.

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The Hittite text of the ritual of Puliša describes the way of counteraction to the plague in the army which returns from a military campaign. The king and his officers should appease the angry gods of the enemy land. Two prisoners are presented to the gods among the ritual carriers. Puliša’s place of birth and profession are in lacuna that is why it is impossible to determine the ritual tradition which inspired Puliša to compose this text. The only way is to compare this composition with other rites. The ritual of Zarpiya from Kizzuwatna against pest (CTH 757) contains Luwian incantations. The ritual practitioners ask the gods to stop the epidemic in exchange for the offerings. The ritual of Zarpiya is very different from the ritual of Puliša, while the rituals against plague from Arzawa have a lot in common with the latter. The rituals from Arzawa (CTH 394, 410, 424.1) use the ritual carriers for transporting the epidemic to the enemy and for pacifying the angry gods. The vocabulary of Puliša’s ritual is close to the one of the royal substitution rituals (CTH 419, 421), which were held for saving a king from the ominous signs. But the sense of the rituals is different. The ritual of Puliša is not focused on the royal power. The conclusion is reached that the ritual of Puliša was created in the ritual tradition of Arzawa by a scribe that was familiar with the texts of the royal substitution rituals.
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Stausberg, Michael. "Ritual orders and ritologiques: a terminological quest for some neglected fields of study". Scripta Instituti Donneriani Aboensis 18 (1.01.2003): 221–42. http://dx.doi.org/10.30674/scripta.67295.

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The topic presented in this paper lies at the crossroads between ritual studies and ritual theory. In order to get an idea of the field of study, it may be useful to distinguish between the following general approaches to the study of ritual. To begin with, ritual theory in the strict sense, i.e. with explanatory ambitions etc., tends to focus on RITUAL as such: what IT is, what IT does, how IT works ("functions"), and why IT is as it is.Softer varieties of ritual theory, e.g. approaches that wish to foster a better "understanding" of what goes on when rituals are being performed, may focus on RITUALS in a semi-empirical and semi-theoretical fashion. As a matter of fact, to a large extent ritual "theory" seems to be the result of theoretical reflections on matters of empirical research. Apart from that, we find studies of this and that phenomenon (e.g. time, space, violence, aesthetics, media, etc.) in relation to rituals ("ritual and time", "ritual and space", etc.). Then, of course, we have a good dose of studies on different "types", "classes", or "groups" of rituals. Most popular, (in the absence of any statistical evidence), are studies of "sacrifice", "rites of passage", and "initiations", with "healing rituals" and "pilgrimages" as ever more successful runner-ups. Correspondingly, there is a number of studies about any variety of any class of rituals among the so-and-so people ("initiation among the NN"). Moreover, there are plenty of books about the rituals of this and that religion or people — in colonial times often published under such titles as "The customs and ceremonies of the NN". Last but not least, there is an overwhelming amount of studies devoted to the presentation or analysis of single rituals.
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Christy, Imaniar Yordan. "OBJEK-OBJEK DALAM RITUAL PENANGKAL HUJAN". Sabda : Jurnal Kajian Kebudayaan 12, nr 1 (19.07.2017): 70. http://dx.doi.org/10.14710/sabda.v12i1.15254.

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Rain prevention is a ritual that many people do in some areas in Indonesia. In addition to Indonesia, this ritual is also conducted in Japan. The ritual uses various objects. This study discusses the meaning of rain-prevention rituals in some regions of Indonesia and in Japan, and the objects used for the rituals. The purpose of this study is to discover the meaning of rain-prevention rituals, to discover the symbols of ritual objects, and to discover the rainpreventing rituals in some areas in Indonesia and in Japan. The method of analysis used is the method of cultural research
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ERAWAN, TATANG SUHARMANA, ANNISA NUR ALILLAH i JOHAN ISKANDAR. "Ethnobotany of traditional rituals in the Karangwangi Village, Cianjur District, West Java, Indonesia". Asian Journal of Ethnobiology 1, nr 2 (1.11.2018): 53–60. http://dx.doi.org/10.13057/asianjethnobiol/y010201.

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Abstract. Erawan TS, Alillah AN, Iskandar J. 2018. Ethnobotany of ritual plants in Karangwangi Village, Cianjur District, West Java, Indonesia. Asian J Ethnobiol 1: 53-60. According to Sundanese tradition, each Sundanese village community practice some distinctive traditional rituals in which diverse plants grown in different local ecosystems are used. The objectives of this study were to document the traditional rituals performed by the people of Karangwangi Village, Cianjur, West Java, Indonesia and various plants used in these traditional rituals, by employing qualitative and quantitative ethnobotanical approaches. To collect primary data, techniques namely observations and deep interviews were applied. The results of the study showed that 6 kinds of traditional rituals have been practiced by the village people of Karangwangi. These traditional rituals are locally named as srokalan (the traditional ritual of naming the baby), nikahan (the traditional ritual of wedding), nujuh bulanan (the traditional ritual associated with seventh month of pregnancy), nyepitan (the traditional ritual of circumcision), upacara pare (the traditional ritual of planting rice) and upacara nelayan (traditional ritual of fishermen before going to sea). As many as 26 species representing 17 families of plants are used in these rituals. The plants used in traditional rituals were harvested mainly from the homegarden systems and most of these species also commonly used as spices. As the plants used in the traditional rituals have been predominantly cultivated in the homegardens, these plants are indirectly conserved by the village people.
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Yu, Cheung Hiu. "Ritual Officials and the Rise of Confucian Ritualism in the Eleventh Century". T’oung Pao 108, nr 1-2 (31.03.2022): 160–201. http://dx.doi.org/10.1163/15685322-10801009.

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Abstract By tracing the vicissitudes of court ritual officials and related ritual institutions in the eleventh century, this article argues that the rise of Confucian ritualism was accompanied by the marginalization of ritual officials and institutions in the central government of the Northern Song (960–1127). After the mid-eleventh century, “learning-oriented ritualists,” who acquired their knowledge of court rituals mostly through Confucian ritual Classics, succeeded the fallen ritual officials to offer new insights and perspectives on court ritual reforms. During the late eleventh century, some ritualists, most of whom were associated with the intellectual circle of the celebrated reformer Wang Anshi 王安石 (1027–1086), gradually dominated the interpretation of court rituals. Their endeavors in redefining court rituals led to Zhu Xi’s 朱熹 (1130–1200) experimental reforms of both court and social rituals in the Southern Song (1127–1279), which profoundly shaped the society and culture of late imperial China.
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Merker, Bjorn. "Ritual pathology and the nature of ritual culture". Behavioral and Brain Sciences 29, nr 6 (grudzień 2006): 624–25. http://dx.doi.org/10.1017/s0140525x06009459.

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Boyer & Lienard's (B&L's) biological model of ritual achieves a rather straightforward account of features shared by ritual pathology and the idiosyncratic rituals of children; but complexities accrue in extending it to human ritual culture generally. My commentary suggests that the ritual cultural traditions of animals such as songbirds share structural features, handicap-based origin, as well as the enabling neural mechanism of vocal learning with human ritual culture.
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Barrett, Justin, i E. Thomas Lawson. "Ritual Intuitions: Cognitive Contributions to Judgments of Ritual Efficacy". Journal of Cognition and Culture 1, nr 2 (2001): 183–201. http://dx.doi.org/10.1163/156853701316931407.

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AbstractLawson and McCauley (1990) have argued that non-cultural regularities in how actions are conceptualized inform and constrain participants' understandings of religious rituals. This theory of ritual competence generates three predictions: 1) People with little or no knowledge of any given ritual system will have intuitions about the potential effectiveness of a ritual given minimal information about the structure of the ritual. 2) The representation of superhuman agency in the action structure will be considered the most important factor contributing to effectiveness. 3) Having an appropriate intentional agent initiate the action will be considered relatively more important than any specific action to be performed. These three predictions were tested in two experiments with 128 North American Protestant college students who rated the probability of various fictitious rituals to be effective in bringing about a specified consequence. Results support Lawson and McCauley's predictions and suggest that expectations regarding ordinary social actions apply to religious rituals.
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Barrett, Justin. "Smart Gods, Dumb Gods, and the Role of Social Cognition in Structuring Ritual Intuitions". Journal of Cognition and Culture 2, nr 3 (2002): 183–93. http://dx.doi.org/10.1163/15685370260225080.

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AbstractReligious activities of the Pomio Kivung people of Melanesia challenges a specific claim of Lawson & McCauley's (1990) theory of religious ritual, but does it challenge the general claim that religious rituals are underpinned by ordinary cognitive capacities? To further test the hypothesis that ordinary social cognition informs judgments of religious ritual efficacy, 64 American Protestant college students rated the likelihood of success of a number of fictitious rituals. The within-subjects manipulation was the manner in which a successful ritual was modified, either by negating the intentions of the ritual actor or by altering the ritual action. The between-subjects manipulation was the sort of religious system in which the rituals were to be performed: one with an all-knowing god ("Smart god") versus one with a fallible god ("Dumb god"). Participants judged performing the correct action as significantly more important for the success of rituals in the Dumb god condition than in the Smart god condition. In the Smart god condition, performing the correct action was rated significantly less important for the success of the rituals than having appropriate intentions while performing the ritual.
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Rozprawy doktorskie na temat "Ritual"

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Galadari, Abdulla. "Spiritual ritual : esoteric exegesis of Hajj rituals". Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=211314.

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Religion has a spiritual message embedded, as its purpose is to establish a relationship between the seen and the unseen worlds. However, to allow people to understand its spiritual message, it uses symbolism in such a way that the physical person would try to comprehend the inner meanings of the spiritual message that lies therein. This study is not about ‘how' the Hajj rituals are to be performed, because the answer to that question is trivial and have been thoroughly studied throughout centuries. This study is an attempt to answer the question ‘why.' Why is the Hajj to be performed in a certain way? This study delves into what must be a deeper meaning. Its methodology is through the etymological usage of the terminologies textually and intertextually between Scriptures, including the Qur'an and the Bible. It attempts to explore the polysemous nature of the root words and to resurrect the inner meanings that can be ascertained from the root. This study introduces a new methodology for Scriptural hermeneutics, while comparing the methods used by Biblical and Qur'anic scholars. Once the methodology is established, it is applied to increase understanding of the inner meanings of the Hajj rituals portraying the journey of a dead soul from death, sacrifice of the ego, resurrection into life, and spreading the seeds and Water of Life to other dead souls trying to fight their egos and, likewise, resurrect them into life.
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Robinson, Rebecca. "Ritual and sincerity in early Chinese mourning rituals". Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106338.

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This thesis examines the emphasis Eastern Han (24 – 220 CE) men placed on mourning their mothers and peers within the context of ritual theory and practice. The ritual texts, used as the basis for an imperial ritual reform in 31 BCE, provided instructions on how to properly perform the mourning rites, as well as whom to mourn. Full mourning was to be worn for fathers and superiors, yet in the Eastern Han, many did not heed these prescriptions, choosing in addition to mourn their mothers, equals, or inferiors, thereby subverting the traditional patriarchal model. By examining theories of ritual current in the Han, the mourning prescriptions themselves, and introducing the concept of sincerity in ritual, I argue that the changes in mourning patterns during the Eastern Han are indicative of the beginnings of a fundamental change in beliefs towards ritual and the ancestors.
Cette thèse examine l'importance que les hommes des Han orientaux (24 – 220 EC) accordaient au deuil envers leurs mères et leurs semblables dans le cadre de la théorie et de la pratique du rituel. Les textes rituels, sur lesquels fut établie une réforme impériale du rituel en 31 AEC, fournissaient les instructions nécessaires pour déterminer comment performer correctement les rituels de deuil, de même que ceux et celles à qui ces rituels pouvaient être adressés. Le deuil complet devait être observé pour les pères et les supérieurs, mais chez les Han orientaux, plusieurs n'observèrent pas ces directives et choisirent plutôt de porter le deuil de leurs mères, de leurs égaux, voire de leurs subordonnés, renversant ainsi le modèle patriarcal traditionnel. Grâce à une analyse des théories du rituel pratiqué chez les Han, des directives relatives au deuil elles-mêmes, et en introduisant le concept de la sincérité dans le rituel, j'avance que les changements dans les structures du deuil au cours de la période des Han orientaux révèlent les premier changement fondamentaux dans les croyances envers le rituel et les ancêtres.
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Shannon, Avram Richard. "Other Peoples' Rituals: Tannaitic Portrayals of Graeco-Roman Ritual". The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429830562.

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Baer, Kevin A. "Ritual Process". ScholarWorks@UNO, 2013. http://scholarworks.uno.edu/td/1606.

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My art is a means for investigating the passage of time, the decay of physical things, and the truth of mortality. I explore these concepts through process-oriented sculptures that emphasize ritual and material. The process is communicated with the creation of relics, often existing as drawings or the remains of degenerated sculptures. These relics bear witness to the process. I focus on themes of temporal change and death because they remain central to our metaphysical and physical existence. I see a diminished reverence for the power of death in our culture, and through my work I aim to pay homage to death while offering viewers an experience of “being present,” a deeper awareness of our existence in time. The mindfulness I speak of is an awareness of life’s temporal nature. My intention is to evoke an awareness of mortality giving rise to feelings of gratitude and humility.
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SEEK, AMY. "RITUAL PLAY: EXPLORING THE INTERIORS OF RITUAL THROUGH PLAY". University of Cincinnati / OhioLINK, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1053371989.

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Seek, Amy. "Ritual play exploring the interiors of ritual through play /". Cincinnati, Ohio : University of Cincinnati, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=ucin1053371989.

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Reynolds, Paige Martin. "Reforming Ritual: Protestantism, Women, and Ritual on the Renaissance Stage". Thesis, University of North Texas, 2006. https://digital.library.unt.edu/ark:/67531/metadc5439/.

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My dissertation focuses on representations of women and ritual on the Renaissance stage, situating such examples within the context of the Protestant Reformation. The renegotiation of the value, place, and power of ritual is a central characteristic of the Protestant Reformation in early modern England. The effort to eliminate or redirect ritual was a crucial point of interest for reformers, for most of whom the corruption of religion seemed bound to its ostentatious and idolatrous outer trappings. Despite the opinions of theologians, however, receptivity toward the structure, routine, and familiarity of traditional Catholicism did not disappear with the advent of Protestantism. Reformers worked to modify those rituals that were especially difficult to eradicate, maintaining some sense of meaning without portraying confidence in ceremony itself. I am interested in how early Protestantism dealt with the presence of elements (in worship, daily practice, literary or dramatic representation) that it derogatorily dubbed popish, and how women had a particular place of importance in this dialogue. Through the drama of Shakespeare, Webster, and Middleton, along with contemporary religious and popular sources, I explore how theatrical representations of ritual involving women create specific sites of cultural and theological negotiation. These representations both reflect and resist emerging attitudes toward women and ritual fashioned by Reformation thought, granting women a particular authority in the spiritual realm.
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Ellison, Samuel C. "Forming Ritual Reality". University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1282576025.

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Snider, Gordon L. "Cleansing in Psalm 51 cultic or ethical? /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Chan, Margaret. "Ritual is theatre and theatre is ritual : Tang-Ki spirit medium worship". Thesis, Royal Holloway, University of London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.271422.

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Książki na temat "Ritual"

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1944-, Hawting G. R., red. The development of Islamic ritual. Aldershot [England]: Ashgate/Variorum, 2006.

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1944-, Hawting G. R., red. The development of Islamic ritual. Burlington, VT: Ashgate, 2004.

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Revolution, Daughters of the American. Ritual. [S.l.]: National Society, Daughters of the American Revolution, 1993.

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Olivieri, Rafael Colón. Ritual. San Juan: Editorial de la Universidad de Puerto Rico, 1997.

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Graham, Masterton. Ritual. London: Severn House, 1988.

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López, Ernesto García. Ritual. Colmenar Viejo (Madrid): Amargord, 2011.

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Di͡achenko, Marina. Ritual. Kiev: KRANG, 1996.

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Hayder, Mo. Ritual. London: Transworld, 2009.

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(Firm), André Deutsch, red. Ritual. London: A. Deutsch, 1990.

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Hayder, Mo. Ritual. New York: Atlantic Monthly Press, 2008.

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Części książek na temat "Ritual"

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Lewis, J. Lowell. "Rituals and Ritual-Like Genres". W The Anthropology of Cultural Performance, 43–63. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137342386_3.

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Herat, Manel. "Ritual Language, Ritual Community". W The Routledge Handbook of Language and Religion, 359–71. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003301271-29.

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Swales, Martin. "Ritual". W Stifter-Handbuch, 294–98. Stuttgart: J.B. Metzler, 2017. http://dx.doi.org/10.1007/978-3-476-05377-0_35.

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Bosch, Aida. "Ritual". W Grundbegriffe der Soziologie, 383–86. Wiesbaden: Springer Fachmedien Wiesbaden, 2018. http://dx.doi.org/10.1007/978-3-658-20978-0_73.

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Spilka, Bernard. "Ritual". W Encyclopedia of Psychology and Religion, 2040–42. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_589.

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Cho, Francisca. "Ritual". W The Blackwell Companion to Religious Ethics, 86–93. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997031.ch10.

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Wulf, Christoph. "Ritual". W Handbuch Körpersoziologie, 109–14. Wiesbaden: Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-04136-6_18.

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Heggdal, Emma Helene. "Ritual". W Temporal Experiments, 157–58. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003328599-16.

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Heggdal, Emma Helene. "Ritual". W Temporal Experiments, 106–24. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003328599-8.

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Rauscher-Gföhler, Billie. "Ritual". W Wörterbuch der Psychotherapie, 598. Vienna: Springer Vienna, 2000. http://dx.doi.org/10.1007/978-3-211-99131-2_1636.

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Streszczenia konferencji na temat "Ritual"

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Menon, Indu V., i Shebin M.S. "Shamanic Rituals and the Survival of Endangered Tribal Languages: An Anthropological Study in Gaddika". W GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.10-4.

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In many ancient communities, particularly tribal communities, there exists a system of dialogue and conversation with and between supernatural beings and the supernatural world they inhabit, as well as their transmigration into a human’s body. The supernatural world is considered to be the realm of the gods, or of the spirits of ancestors, or of satanic evil spirits. A Shaman is suggested to summon, and communicate with, tribal or cult gods, while controling spirits, ancestors, animals and birds with afforded powers. Shamanic rituals have patent linguistic significance. In communities with a strong shamanic tradition, the shamans generally use traditional language, without altering their unique features. The songs used in these rituals are also in traditional tribal dialect. This study focuses on Gaddika, the shamanic ritual of the Rawla tribe, a tribal community in Kerala, and about songs contributing to the ritual. The study examines to what extent the Rawla dialect has been retained in its ‘original’ form, and the tribal myths that are woven into ritual language. The Rawla language belongs to the Dravidian family, and has been passed on in oral form only. In the Gaddika ritual, the original language is widely used and is central to the survival of the language. This study was conducted among the Rawla community, through observations during several Gaddika rituals, thus documenting the songs and ritual dialogues. As such, the study documented the language in its orginal form and structure, along with prominent myths passed on through generations. The study analyses this shamanic ritual and its verbal patterns. The study concludes with that shamanic discourses and magico-religious rituals have a vital role in the continuity and in the survival of the historical dialect,
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Rajcic, Nina, i Jon McCormack. "Mirror Ritual". W TEI '20: Fourteenth International Conference on Tangible, Embedded, and Embodied Interaction. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3374920.3375293.

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Gamboa, Mafalda, Mohammad Obaid i Sara Ljungblad. "Ritual Drones". W HRI '21: ACM/IEEE International Conference on Human-Robot Interaction. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3434074.3446363.

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Soroceanu, Evdochia. "Gagauz people, housing, building ritual system, making a sacrifice, sacrifice for the building". W Ethnology Symposium "Ethnic traditions and processes", Edition II. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975333788.06.

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In the article “The Building Ritual System of Gagauz People (On the Formulation of the Question)”, building rituals are considered in relation to the stages of the construction of housing and getting used to it. These include rituals performed prior to housing construction, rituals accompanying the construction, and rituals performed upon moving to a new house. An attempt was made to reveal the semantics of building rituals and to highlight the role of housing in the Gagauz perception of the world. Gagauz tradition has it that all the stages of house construction and the process of inhabiting it are accompanied by rituals, among which the most important are the rituals associated with the idea of the world tree and with the sacrifice for the building. According to popular belief, the performed rituals ensured the security and prosperity to its residents.
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Siliņa-Jasjukeviča, Gunta, i Aīda Rancāne. "Cultural Literacy: Conceptual Issues of Selecting Content of Tradicional Cultural In Education". W 80th International Scientific Conference of the University of Latvia. University of Latvia Press, 2022. http://dx.doi.org/10.22364/htqe.2022.55.

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Cultural literacy today is an important educational outcome in the context of individual identity, civic education and multiculturalism. It allows an individual to understand and respect themselves, their culture and the diversity of the other cultures, know the origins, and connotations. Cultural literacy as a result of education is related to two ideas: how to live meaningfully, consciously in society and the cultural environment, how to take responsibility for cultural heritage and values ​​and create cultural values ​​for oneself. Traditional celebration and rituals are an important phenomenon in traditional culture. In the rituals, society has encoded the main world scenes and patterns of human behavior that have contributed to the well-being of the collective and the individual. The attachment of a ritual to a specific point in time and space is one of the most important conditions for its existence. Eternity and infinity are too vague abstractions for the limited human imagination. In order to understand the world we live in, these abstractions are saturated with reference points, markers. To master the content of traditional celebration means to orient oneself in these spatial and temporal markers, to know the participants of the ritual, their roles and functions, at the same time offering to experience those aspects of the ritual in which the experience cannot be explained only by rational thought processes. In this article the components of the content of the traditional cultural calendar celebration from the point of view of the ritual were substantiate. Recommendations for the implementation of traditional culture content in primary education are offered.
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Soroceanu, Eudochia. "Building rituals of gagauz people from Chok Maidan gagauz village (Republic of Moldova)". W Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.33.

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In the article „Building rituals of Gagauz people from Chok-Maidan village (Republic of Moldova)” on the ritual materials and mythological representations, collected by the author from this village, is made an attempt to reconstruct the Gagauz building rituals, to reveal their semantics and to show the role of dwelling in the system of Gagauz’ world perception. A characteristic feature of the building rituals of the Chok-Maidan village is the variety of types of sacrifice. Here, each stage of construction is marked by a certain type of sacrifice: when marking the corners of the future house, bread and salt are served, when laying the foundation, coins are walled up in all four corners, a rooster is slaughtered at the alleged threshold, live chickens are gifted at the four corners of the house before the roof is erected, and with the installation of rafters on a wooden cross and a green branch (cherry / walnut) they tie a towel and a shirt for the master, and the rest of the participants in the ceremony are given pieces of ritual bread with salt.
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Chatting, David, David S. Kirk, Abigail C. Durrant, Chris Elsden, Paulina Yurman i Jo-Anne Bichard. "Making Ritual Machines". W CHI '17: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2017. http://dx.doi.org/10.1145/3025453.3025630.

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Domingues, Diana. "Interactivity and ritual". W ACM SIGGRAPH 99 Electronic art and animation catalog. New York, New York, USA: ACM Press, 1999. http://dx.doi.org/10.1145/312379.312564.

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Csuri, Charles. "Goldenmask & ritual dance". W ACM SIGGRAPH 96 Visual Proceedings: The art and interdisciplinary programs of SIGGRAPH '96. New York, New York, USA: ACM Press, 1996. http://dx.doi.org/10.1145/253607.253610.

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Mah, Kristina, Lian Loke i Luke Hespanhol. "Designing With Ritual Interaction". W TEI '20: Fourteenth International Conference on Tangible, Embedded, and Embodied Interaction. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3374920.3374947.

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Raporty organizacyjne na temat "Ritual"

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Divita, Lorynn. A Ritual Whisper': The Memphis Group's Cultural Revolution. Ames: Iowa State University, Digital Repository, 2017. http://dx.doi.org/10.31274/itaa_proceedings-180814-1824.

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Chatterjee, Ananya. This Bengali ritual is a cure for loneliness. Redaktor Bharat Bhushan. Monash University, lipiec 2024. http://dx.doi.org/10.54377/ca57-bc79.

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Marinshaw, Richard J., i Hazem Qawasmeh. Characterizing Water Use at Mosques in Abu Dhabi. RTI Press, kwiecień 2020. http://dx.doi.org/10.3768/rtipress.2020.mr.0042.2004.

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In areas where Muslims constitute much of the population, mosques can account for a significant portion of overall water consumption. Among the various uses of water at mosques, ablution (i.e., ritual cleansing) is generally assumed to be the largest, by far. As part of an initiative to reduce water consumption at mosques in Abu Dhabi, we collected data on ablution and other end uses for water from hundreds of mosques in and around Abu Dhabi City. This paper takes a closer look at how water is used at mosques in Abu Dhabi and presents a set of water use profiles that provide a breakdown of mosque water consumption by end use. The results of this research indicate that cleaning the mosque (primarily the floors) and some of the other non-ablution end uses at mosques can account for a significant portion of the total water consumption and significantly more than was anticipated or has been found in other countries.
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Hur, Hee Jin, i Ho Jung Choo. A Qualitative Exploratory Study of Morning Grooming Rituals. Ames: Iowa State University, Digital Repository, listopad 2016. http://dx.doi.org/10.31274/itaa_proceedings-180814-1696.

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Hunter, Fraser, i Martin Carruthers. Iron Age Scotland. Society for Antiquaries of Scotland, wrzesień 2012. http://dx.doi.org/10.9750/scarf.09.2012.193.

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The main recommendations of the panel report can be summarised under five key headings:  Building blocks: The ultimate aim should be to build rich, detailed and testable narratives situated within a European context, and addressing phenomena from the longue durée to the short-term over international to local scales. Chronological control is essential to this and effective dating strategies are required to enable generation-level analysis. The ‘serendipity factor’ of archaeological work must be enhanced by recognising and getting the most out of information-rich sites as they appear. o There is a pressing need to revisit the archives of excavated sites to extract more information from existing resources, notably through dating programmes targeted at regional sequences – the Western Isles Atlantic roundhouse sequence is an obvious target. o Many areas still lack anything beyond the baldest of settlement sequences, with little understanding of the relations between key site types. There is a need to get at least basic sequences from many more areas, either from sustained regional programmes or targeted sampling exercises. o Much of the methodologically innovative work and new insights have come from long-running research excavations. Such large-scale research projects are an important element in developing new approaches to the Iron Age.  Daily life and practice: There remains great potential to improve the understanding of people’s lives in the Iron Age through fresh approaches to, and integration of, existing and newly-excavated data. o House use. Rigorous analysis and innovative approaches, including experimental archaeology, should be employed to get the most out of the understanding of daily life through the strengths of the Scottish record, such as deposits within buildings, organic preservation and waterlogging. o Material culture. Artefact studies have the potential to be far more integral to understandings of Iron Age societies, both from the rich assemblages of the Atlantic area and less-rich lowland finds. Key areas of concern are basic studies of material groups (including the function of everyday items such as stone and bone tools, and the nature of craft processes – iron, copper alloy, bone/antler and shale offer particularly good evidence). Other key topics are: the role of ‘art’ and other forms of decoration and comparative approaches to assemblages to obtain synthetic views of the uses of material culture. o Field to feast. Subsistence practices are a core area of research essential to understanding past society, but different strands of evidence need to be more fully integrated, with a ‘field to feast’ approach, from production to consumption. The working of agricultural systems is poorly understood, from agricultural processes to cooking practices and cuisine: integrated work between different specialisms would assist greatly. There is a need for conceptual as well as practical perspectives – e.g. how were wild resources conceived? o Ritual practice. There has been valuable work in identifying depositional practices, such as deposition of animals or querns, which are thought to relate to house-based ritual practices, but there is great potential for further pattern-spotting, synthesis and interpretation. Iron Age Scotland: ScARF Panel Report v  Landscapes and regions:  Concepts of ‘region’ or ‘province’, and how they changed over time, need to be critically explored, because they are contentious, poorly defined and highly variable. What did Iron Age people see as their geographical horizons, and how did this change?  Attempts to understand the Iron Age landscape require improved, integrated survey methodologies, as existing approaches are inevitably partial.  Aspects of the landscape’s physical form and cover should be investigated more fully, in terms of vegetation (known only in outline over most of the country) and sea level change in key areas such as the firths of Moray and Forth.  Landscapes beyond settlement merit further work, e.g. the use of the landscape for deposition of objects or people, and what this tells us of contemporary perceptions and beliefs.  Concepts of inherited landscapes (how Iron Age communities saw and used this longlived land) and socal resilience to issues such as climate change should be explored more fully.  Reconstructing Iron Age societies. The changing structure of society over space and time in this period remains poorly understood. Researchers should interrogate the data for better and more explicitly-expressed understandings of social structures and relations between people.  The wider context: Researchers need to engage with the big questions of change on a European level (and beyond). Relationships with neighbouring areas (e.g. England, Ireland) and analogies from other areas (e.g. Scandinavia and the Low Countries) can help inform Scottish studies. Key big topics are: o The nature and effect of the introduction of iron. o The social processes lying behind evidence for movement and contact. o Parallels and differences in social processes and developments. o The changing nature of houses and households over this period, including the role of ‘substantial houses’, from crannogs to brochs, the development and role of complex architecture, and the shift away from roundhouses. o The chronology, nature and meaning of hillforts and other enclosed settlements. o Relationships with the Roman world
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Briggs, Andrew. Feng Shui and Chinese Rituals of Death across the Oregon Landscape. Portland State University Library, styczeń 2000. http://dx.doi.org/10.15760/geogmaster.18.

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Nyseth Brehm, Hollie. Identity, Rituals, and Narratives: Lessons from Reentry and Reintegration after Genocide in Rwanda. RESOLVE Network, listopad 2020. http://dx.doi.org/10.37805/pn2020.8.vedr.

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This policy note outlines core findings from a case study of the experiences of approximately 200 Rwandans as they left prison or community service camp and returned to their communities. Specifically, it relies upon interviews with each of these individuals before, 6 months after, and again 1 year after their release—as well as interviews with over 100 community members. Although reentry and reintegration are multifaceted processes, this policy note focuses on identity, rituals, and narratives with an emphasis on initial reentry, which sets the stage for broader reintegration. In doing so, the note highlights insights that are relevant to reentry and reintegration following not only genocide but also mass violence, war, insurgency, violent extremism, and other forms of political violence. It simultaneously recognizes, however, that the case of Rwanda has exceptional elements and addresses these elements throughout.
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Keren, Hila, Pascal Boyer, Joel Mort i David Eilam. Pragmatic and Idiosyncratic Acts in Human Everyday Routines: The Counterpart of Compulsive Rituals. Fort Belvoir, VA: Defense Technical Information Center, marzec 2010. http://dx.doi.org/10.21236/ada523083.

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Willis, Craig, Will Hughes i Sergiusz Bober. ECMI Minorities Blog. National and Linguistic Minorities in the Context of Professional Football across Europe: Five Examples from Non-kin State Situations. European Centre for Minority Issues, grudzień 2022. http://dx.doi.org/10.53779/bvkl7633.

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Football clubs are often analysed by scholars as ‘imagined communities’, for no fan of any team will ever meet, or even be aware of most of their fellow supporters on an individual level. They are also simultaneously one of the most tribal phenomena of the twenty-first century, comparable to religion in terms of the complexity of rituals, their rhythm and overall organizational intricacies, yet equally inseparable from economics and politics. Whilst, superficially, the events of sporting fixtures carry little political significance, for many of Europe’s national and linguistic minorities football fandom takes on an extra dimension of identity – on an individual and collective scale, acting as a defining differentiation from the majority society. This blogpost analyses five clubs from non-kin state settings, with the intention to assess how different aspects of minority identities affect their fan bases, communication policies and other practices.
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Damiano, Luis. The RITAS algorithm: a constructive yield monitor data processing algorithm. Ames (Iowa): Iowa State University, styczeń 2020. http://dx.doi.org/10.31274/cc-20240624-1483.

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