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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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Prakash, L. T. Om, i John Joseph Kennedy. "Death Rituals and Change Among Hindu Nadars in a South Indian Village". South Asia Research 41, nr 2 (23.04.2021): 171–86. http://dx.doi.org/10.1177/02627280211000167.
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This article examines changes in the death rituals performed among Hindu Nadars in a South Indian village. It emphasises the importance of understanding ritual changes within their specific micro-level local contextual framework, including changing social structures at household and village level. This empirical evidence showcases how changing rituals connected to death reflect various adaptations through imitation, substitution and alteration of specific ritual elements and performants. It also identifies emerging class distinctions among Nadars and their connection with changes in rituals associated with death. This analysis of the changes depicts how Nadars use ritual actions in pragmatic ways, symbolically expressing and realising their aspirations for status enhancement through such ritual performances.
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O'Brien, Christopher. "Ordo Benedictionis Novae Domus. Text, Context, and Theology". Yearbook for Ritual and Liturgical Studies 37 (31.12.2021): 22–34. http://dx.doi.org/10.21827/yrls.37.22-34.
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This study offers a close reading of the 1984 Ordo benedictionis novae domus in light of its sources in previous rituals, scripture, and the insights of the Second Vatican Council. In doing so, it explores the ritual and theological evolutions that have taken place both in Roman Catholic house blessings and in the post-conciliar reform of the Rituale Romanum viewed holistically. By analyzing one rite in depth, this study demonstrates how the ritual and theological emphases brought about by the liturgical reform of Vatican II are manifested in concrete liturgical texts and practices. The Ordo benedictionis novae domus reveals the postconciliar shifts towards holistic ecclesial participation and liturgical texts that are scripturally, Christologically, and ecclesiologically rich.
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Payne, Richard K. "A Pragmatics of Ritual: The Yoshida Goma at the Interface of Shintō and Shingon". Religions 12, nr 10 (15.10.2021): 884. http://dx.doi.org/10.3390/rel12100884.
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Drawing on practices and teachings from Daoism, neo-Confucianism, and tantric Buddhism, Yoshida Kanetomo (1435–1511) created the system of Yuiitsu Shintō, also known eponymously as Yoshida Shintō, all the while making claims for Shintō as the world’s original religion. Important for the establishment of Yoshida Shintō was the creation of a program of rituals. This essay examines one of the three rituals created for the Yoshida ritual program, the Yoshida Shintō goma ritual, which hybridizes tantric Buddhist ritual organization and Daoist symbolism. A pragmatics of ritual is developed as a means of identifying the factors that Yoshida felt were salient in presenting the goma as a Yoshida Shintō ritual.
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Payne, Richard K. "Ritual Syntax Revisited". Numen 69, nr 4 (23.05.2022): 390–420. http://dx.doi.org/10.1163/15685276-12341664.
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Abstract The syntactic analysis of ritual initiated by Frits Staal (1979) provides an effective means for the study of differences between rituals within a particular ritual culture, of changes to a ritual over time, and of changes as rituals are transmitted from one ritual culture to another. The utility of a syntactic approach continues to be obscured by Hans Penner’s critique (1985), which when examined in the first section of this article, “Clearing the Ground,” proves to be faulty. Despite Penner’s critique, some scholars have employed syntactic analyses, and the work of five of them is discussed in the second section, “Existing Constructive Projects.” The following section, “Foundations,” examines the methodological bases of ritual syntax – formalism and abstraction, the difference between production and analysis – and distinguishes three levels of syntactic analysis that parallel linguistic analyses of sentences and sentence structures. The final section, “Extending the Construction,” further develops the technical aspects of a syntactic analysis of ritual into new areas, including alternative diagramming of syntactic structures.
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Rossano, Matt J. "Ritual as resource management". Philosophical Transactions of the Royal Society B: Biological Sciences 375, nr 1805 (29.06.2020): 20190429. http://dx.doi.org/10.1098/rstb.2019.0429.
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This paper argues that rituals are mechanisms of resource management. The argument is based on four observations: (i) over the course of hominin evolution, fitness became contingent on psychological states; (ii) these psychological states can be understood as ‘resources’, not unlike material resources such as energy, food or fuel; (iii) ritual ‘manages’ these psychological resources—meaning that it cultivates, builds and directs them; and (iv) ritual management can be analytically decomposed, providing a new descriptive tool for understanding rituals and predictions about ritual survival. This article is part of the theme issue ‘Ritual renaissance: new insights into the most human of behaviours’.
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Maulidia, Rafiqa, i Laksmi Laksmi. "Automation Based Library Management in Depok Public Library In The Context of Ritual Performance". Record and Library Journal 3, nr 1 (9.01.2018): 74. http://dx.doi.org/10.20473/rlj.v3-i1.2017.74-84.
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Library management using manual system is no longer adequate to handle the workload in the library routines, librarians must use application of library automation. To provide a good working performance, librarians use strategy, competences and certain habits, which are referred to as a ritual performance. The performance of the ritual is the demonstration of competence spontaneously by individuals in dealing with individuals, groups and organizations, which contains elements of personal ritual, the work ritual, social ritual, and organization ritual. The research focuses in the automation based library management in the context of the performance of the ritual. This study used a qualitative approach with case study method. The findings suggest that the personal ritual shows the personal habits of librarians to do their tasks, ritual librarian's work show responsibility towards their duties, social rituals strengthen the emotional connection between librarians and leaders, as well as ritual organizations suggest the involvement of librarians in giving their contribution in decision making. Conclusions of this study shows that the performance of rituals librarian at Depok Public Library gives librarians the skills to implement automation systems in the library management, and reflect the values of responsibility, mutual trust, and mutual respect.
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Wahidah, Hidayatul, i Akhmad Jazuli Afandi. "The Social - Political Significance of Ruwatan Desa Ritual". Religió: Jurnal Studi Agama-agama 8, nr 2 (8.09.2018): 280–302. http://dx.doi.org/10.15642/religio.v8i2.803.
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The Punden of Mbah Sentono is a sacred landscape that is used frequently by people to increase their spirituality. It is recognized as a sacred place to perform rituals such as tahlilan, slametan and ruwatan desa. The main issue I raise in this paper concerns the social-political significance of the rituals. The three main questions are, first, how is ruwatan practiced in the Punden of Mbah Sentono? Second, how have political actors used the ritual in the punden as a political tool in an election? The last, how have people also used the ritual in the punden to counter the political actors’ use the ritual? I will show that the rituals do have social-political significance and argue that both political actors and people in society have mutual relations through the rituals. From this point of view, I state that ritual in the Punden of Mbah Sentono is divided into two time periods, “during election period” and “after election period”. “The ritual during election period” are tahlilan and slametan which are handled by the candidates of the local election to build political support, whereas “the ritual after election” is ruwatan desa which is also used by the winner for negotiation and reconciliation to ease the negative impacts of the competitions during the local election, which affect people. On the other hand, people also use the rituals to ask for financial support from the candidates for holding big ruwatan desa and kirap. In the years before and after the election, ruwatan desa is held as small events. In this research, I analyze the social-political significance of ritual, using a theoretical framework informed by Kertzer.
[Punden Mbah Sentono adalah tempat sakral yang sering digunakan sebagai tempat spiritual oleh orang-orang untuk meningkatkan spiritualitas mereka. Punden tersebut diakui sebagai tempat sacral untuk melakukan tahlilan, slametan dan ruwatan desa. Isu utama yang saya angkat didalam tesis ini adalah siknifikansi social-politik pada ritual. Ada tiga pertanyaan utama; yakni, pertama, bagaimana ruwatan desa ritual dipraktekkan di punden Mbah Sentono? kedua, bagaimana actor politik menggunakan ritual didalam punden sebagai alat politik didalam pemilihan? Terakhir, bagaimana masyarakat menggunakan ritual di punden untuk keluar dari actor politik? Saya akan menunjukkan bahwa ritual mempunyai siknifikansi social-politik dan beranggapan bahwa actor politik dan masyarakat mempunyai hubungan timbal balik melalui ritual.]
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Onyancha, Boaz K. "African Transition Rituals Celebrating Gender and Human Sexuality: Implications for African Christian Theology". East African Journal of Traditions, Culture and Religion 4, nr 1 (8.11.2021): 36–45. http://dx.doi.org/10.37284/eajtcr.4.1.461.
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Transition rituals are prominent practices among African traditional communities. Among the Gusii community of western Kenya the ritual is performed for both boys and girls. The boys are taken through circumcision while girls go through clitoridectomy. The ritual for girls is widely criticized and opposed by among others the Christian Church. The ritual for girls is resisted on several grounds, but it still persists. The question which many have asked is, why this persistence? This paper raises a number of arguments among them being that; in Africa, gender and human sexuality are celebrated through painful rituals. Men and women are made rather than born. In this discussion, I argue that opposition to clitoridectomy is ill informed, because it is the element of the pain that accompanies the ritual that is the reason why the ritual persists. The paper draws equivalents between the Gusii traditional transition ritual with the death and resurrection of Jesus Christ, namely that from a theological perspective, the rituals should be perceived constructively as preparatory for Christian evangelization as they point to the death and resurrection of Jesus Christ. It is suggested that the Church should view the rituals constructively instead of opposing them. This situation, among other factors, has over the years rendered ineffective the Church’s efforts at evangelization not only in Gusii community but also in other African communities where this ritual is upheld
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Kapitány, Rohan, Christopher Kavanagh i Harvey Whitehouse. "Ritual morphospace revisited: the form, function and factor structure of ritual practice". Philosophical Transactions of the Royal Society B: Biological Sciences 375, nr 1805 (29.06.2020): 20190436. http://dx.doi.org/10.1098/rstb.2019.0436.
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Human rituals exhibit bewildering diversity, from the Mauritian Kavadi to Catholic communion. Is this diversity infinitely plastic or are there some general dimensions along which ritual features vary? We analyse two cross-cultural datasets: one drawn from the anthropological record and another novel contemporary dataset, to examine whether a consistent underlying set of latent dimensions in ritual structure and experiences can be detected. First, we conduct a factor analysis on 651 rituals from 74 cultural groups, in which 102 binary variables are coded. We find a reliable set of dimensions emerged, which provide potential candidates for foundational elements of ritual form. Notably, we find that the expression of features associated with dysphoric and euphoric experiences in rituals appears to be largely orthogonal. Second, we follow-up with a pre-registered factor analysis examining contemporary ritual experiences of 779 individuals from Japan, India and the US. We find supporting evidence that ritual experiences are clustered in relatively orthogonal euphoric, dysphoric, frequency and cognitive dimensions. Our findings suggest that there are important regularities in the diversity of ritual expression and experience observed across both time and culture. We discuss the implications of these findings for cognitive theories of ritual and cultural evolution. This article is part of the theme issue ‘Ritual renaissance: new insights into the most human of behaviours'.
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Post, Paul. "Afwezig Ritueel: Proeve van een typologie". NTT Journal for Theology and the Study of Religion 71, nr 3 (18.08.2017): 242–56. http://dx.doi.org/10.5117/ntt2017.71.242.post.
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Summary This article wants to explore absent ritual as a more or less ritual repertoire of its own by distinguishing a series of forms or types of manifestation, use and appropriation. In addition to emerging ritual, grassroots ritual, failed ritual, transferred ritual, and postponed ritual, there is also absent ritual. Absent ritual is always accompanied by ambivalence. It plays a role especially in situations in which there are all kinds of hindrances to ritual presence as in rituals associated with disasters, tragedies, atrocities, and more generally with practices of memorialization and victimhood. Studying current ritual repertoires like absent ritual enables to study ritual and cultural dynamics. After preliminary notes on the concept of absent ritual, ritual and ritualization, and the perspective and nature of the typology there is a presentation of ten types of absent ritual. As a coda the author formulates a reflection on functions or qualities of ritual in the context of absent ritual.
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Yurisa, Penny Respati, Rika Fu'aturosida, Yusuf Ratu Agung i Ulfah Muhayani. "ISLAMIC VALUES BEHIND THE RITUAL OF A COW HEAD BURIAL IN GREBEG SURO". El-HARAKAH (TERAKREDITASI) 23, nr 1 (16.06.2021): 157–72. http://dx.doi.org/10.18860/eh.v23i1.10576.
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This paper aims to uncover the Islamic values behind the ritual of a cow head burial held by people in Bamboo Forest, Sumbermujur, Candipuro, Lumajang. It is one of the rituals of a popular Javanese culture called Grebek Suro, conducted in the first month of the Javanese calendar. It finds that the Islamic value of the ritual is salam or safety. The cow head burial is intended to bring about safety (slamet) towards society in the upcoming year. This research is expected to contribute in calling people for preserving local culture and Islamic values within the rituals. It is limited to the exploration of the Islamic values within the ritual of a cow head burial in Grebeg Suro ceremony. Further researches are expected to study the other rituals, such as Gunungan, Tumpengan, Japa Mantra, Larungan, and the dancing ritual.Tulisan ini bertujuan untuk mengungkap nilai Islam di balik ritual penanaman kepala sapi yang dilakukan oleh masyarakat di Hutan Bambu, Sumbermujur, Candipuro, Lumajang. Ini adalah salah satu ritual budaya Jawa terkenal, Grebek Suro, yang dilakukan pada bulan pertama penanggalan Jawa. Studi ini menemukain bahwa nilai Islam dari ritual tersebut adalah salam atau keselamatan. Penguburan kepala sapi dimaksudkan untuk membawa keselamatan (slamet) bagi masyarakat di tahun mendatang. Penelitian ini diharapkan dapat berkontribusi dalam mengajak masyarakat untuk melestarikan budaya lokal dan nilai-nilai Islam dalam ritualnya. Penelitian ini terbatas pada penggalian nilai-nilai Islam dalam ritual penguburan kepala sapi di upacara Grebeg Suro. Penelitian selanjutnya diharapkan menganalisis ritual-ritual lainnya, seperti Gunungan, Tumpengan, Japa Mantra, Larungan, dan ritual menari.
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Manuain, Leryani Mince Maria, i Seyansye Marfreda Wasyati Lasibey. "Refleksi Nilai-Nilai Pendidikan Karakter melalui Ritual Latal". DIDAKTIKOS: Jurnal Pendidikan Agama Kristen 3, nr 2 (29.12.2020): 103–11. http://dx.doi.org/10.32490/didaktik.v3i2.41.
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This study aims to determine the values of character education in Latal rituals in North Langkuru village. To Answer the research objectives, the author uses qualitative methods with in-depth interviews, observation, and documentation. With this method, it is found that there are character education values in Latal rituals in North Langkuru Village. The values contained in Latal rituals are the value of cooperation, solidarity, mutual respect, religion, responsibility in ritual implementation, obedience, sincerity in carrying out rituals, fair and square in distributing land. The inclusion of character values in the ritual appears in the life of the north Lengkuru Village community and is willing to sacrifice, loyal friends, obedient, sincere, fair, and square. AbstrakPenelitian ini bertujuan untuk mendeskripsikan nilai-nilai pendidikan karakter yang ter-kandung dalam ritual latal di desa Langkuru Utara yang masih dianggap relevan dengn kehidupan masyarakat saat ini, sehingga dapat dijadikan sebagai salah satu alternatif pendidikan karakter. Untuk menjawab tujuan penelitian penulis menggunakan metode kualitatif dengan teknik wawan-cara mendalam, observasi dan dokumentasi. Dengan metode tersebut ditemukan bahwa terdapat nilai-nilai pendidikan karakter dalam ritual Latal di desa Langkuru Utara. Nilai-nilai yang terka-dung dalam ritual Latal yaitu nilai gotong royong, solidaritas, saling menghormati, religius, ber-tanggung jawab dalam pelaksanaan ritual, kepatuhan, ketulusan dalam hal menjalankan ritual, jujur dan adil dalam pembagian lahan. Tertananmnya nilai-nilai karakter dalam ritual tersebut nampak pada kehidupan masyarakat desa Langkuru dalam budaya tolong-menolong, saling menghargai dan menghormati, kerja keras dan rela berkorban, setia kawan, kepatuhan dan ketulusan, jujur dan adil.
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Sihlé, Nicolas. "Assessing and Adapting Rituals That Reproduce a Collectivity". Religion and Society 9, nr 1 (1.09.2018): 160–75. http://dx.doi.org/10.3167/arrs.2018.090112.
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Tantrists, non-monastic religious specialists of Tibetan Buddhism, constitute a diffuse, non-centralized form of clergy. In an area like Repkong, where they present a high demographic density, large-scale supra-local annual ritual gatherings of tantrists are virtually synonymous with, and crucial for, their collective existence. In the largest of these rituals, the ‘elders’ meeting’ is in effect an institutionalized procedure for evaluating the ritual performance, its conditions and effects, and, if necessary, for adjusting aspects of the ritual. At a recent meeting, the ‘elders’ decided to abandon a powerful and valued but violent and problematical component of the ritual, due to its potential detrimental effects on the fabric of social relations on which the ritual depends for its continued existence. Thus, a highly scripted, ‘liturgy-centered’ ritual (per Atkinson) can be adapted to the social context. The specialists of these textual rituals demonstrate collectively an expertise that extends into the sociological dynamics surrounding the ritual.
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Wojtkowiak, Joanna. "Towards a psychology of ritual: A theoretical framework of ritual transformation in a globalising world". Culture & Psychology 24, nr 4 (9.03.2018): 460–76. http://dx.doi.org/10.1177/1354067x18763797.
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Rituals are argued to be transformative in the literature. However, a psychological understanding of transformative ritual has been lacking. Moreover, in contemporary society, meaning-making processes are more complex and uncertain, and the practice of ritualising leads to more individualised and dynamic rituals. This article explores the question how to understand ritual transformation from a psychological perspective. In this theoretical review, insights from ritual studies are combined with psychological theories to build a theoretical framework on ritual transformation. Ritual is found to be transformative in terms of (1) aesthetic distance, (2) structured performance and (3) social collaboration. Ritual is considered in this article to be a culturally scripted event that cultivates emotions and thoughts through symbolic action in a social setting. The article ends with suggestions on how to study this framework in future empirical research.
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Suryawan, I. Ngurah. "POLITIK DAN “TEATER RITUAL” DI BALI". Walisongo: Jurnal Penelitian Sosial Keagamaan 20, nr 2 (15.12.2012): 305–20. http://dx.doi.org/10.21580/ws.20.2.201.
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The relation between ritual and socio-political environment should become a deep reflection. Rituals which take place in order for salvation, harmony, and natural balance instead generate the ambigue and ironic situation. Rituals had been going on amazingly but the social as well as natural disasters seems go on continually. In Bali, religious rituals that formerly guarded by mantra-mantra (spiritual wordings) recently enstead by a group of Pecalang (tradition guardian in Bali) and metal detector (at the time of Pamarisudha Karipubhaya Bali Blast of 2002 and 2005). Nowadays Balinese are eager to perform rituals spectacularly. But instead, Bali now is struck by continous disaster, not only the disaster came from external sources but also the internal ones.***Hubungan antara ritual dengan lingkungan sosial politik harus menjadi bahan renungan yang dalam. Ritual yang dilakukan untuk tujuan keselamatan, harmoni, dan keseimbangan alam bahkan menimbulkan kondisi ambigue dan ironis. Ritual berjalan secara mengesankan namun bencana sosial maupun bencana alam terus menerus terjadi. Di Bali, ritual agama yang sebelumnya diwarnai mantra-mantra kini diisi oleh Pecalang (pengawal tradisi Bali) dan metal detector (pada saat Pamarisudha Kariphaya Bom Bali 2002 dan 2005). Kini orang Bali cenderung melaksanakan ritual secara spektakuler. Akan tetapi Bali seringkali didera bencana, baik bencana yang berasal dari dalam maupun luar.
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S, Ramya. "Salem Semmanur Nagara Chettiayar’s Cultural Rituals – Ethnographical Research". International Research Journal of Tamil 4, SPL 1 (2.02.2022): 77–82. http://dx.doi.org/10.34256/irjt22s112.
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In ethnic social life each race has its differences due to the environment in which they live. Some common customs are found in all communities. Transition in cultural life is natural. It is human nature to set each of the transitions in relation to a ritual. Salem Chemmanur Chettiars perform biological rituals during each transition. Human life is characterized by various transitions from birth to death. Rituals and beliefs are found in every community. Putting the sugar water on the baby at birth is seen as a ritual. These rituals are performed according to the developmental stage of the child as he or she grows to a certain size, such as a hemisphere rope around the waist. Such rituals are common among the girl child and some other rituals are performed as she grows up. Women perform the flowering ritual during flowering. Booppu ritual is seen as a defilement ritual. Poop is the first menstrual period. The flower is a sign that the woman has become fertile. This event is considered as an important transformation of life. Like this, wedding ceremonies are considered to be the primary transition ceremony. Death rites are the final event of human life. Various such rituals are observed in the lives of the Chettiars of Salem Semmanur.
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Cline, Erin M. "The Highways and Byways of Ritual: Pascal and Xunzi on Faith, Virtue, and Religious Practice". European Journal for Philosophy of Religion 8, nr 1 (21.03.2016): 3–25. http://dx.doi.org/10.24204/ejpr.v8i1.68.
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Blaise Pascal contends that ritual is not simply an expression of religious faith; it is also the means by which religious faith is cultivated. While Pascal fails to offer a plausible account of how ritual can lead to faith, the classical Confucian philosopher Xunzi’s account of ritual – especially his account of how rituals shape a person’s character and how one comes to “acquire a taste” for the things that rituals achieve – is a helpful resource for extending and refining Pascal’s account of how ritual works to transform not just our actions but our feelings, desires, and beliefs, as well.
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Engler, Steven. "Ritual Theory and Attitudes to Agency in Brazilian Spirit Possession". Method & Theory in the Study of Religion 21, nr 4 (2009): 460–92. http://dx.doi.org/10.1163/094330509x12568874557298.
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AbstractThis article works with theory of ritual in order to begin addressing a series of questions raised by Brazilian spirit possession rituals (in Kardecism and Umbanda). Four contributions to theory of ritual highlight relevant conceptual issues: Humphrey and Laidlaw on non-intentionality; Bloch on deference; Houseman and Severi on social relations; and Kapferer on virtuality. Strawson’s philosophical distinction between objective and reactive attitudes toward intentionality is used to make a case (i) that certain formal aspects of ritual (indexicals) serve to (ii) mark culturally-variable attitudes to agency within rituals, which are related to, but fundamentally distinct from, non-ritual attitudes to agency.
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Oynotkinova, Nadezhda R. "Calendar rites and holidays of the Altaians and Teleuts: classification and general characteristics". Sibirskiy filologicheskiy zhurnal, nr 3 (2022): 153–65. http://dx.doi.org/10.17223/18137083/80/13.
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The paper is devoted to the classification and general characteristics of the calendar rituals and holidays of the Altaians and Teleuts. The research material covers published and unpublished archival and field material of the ritual folklore of the Altaians and Teleuts. For the first time, a general classification of the calendar rites of the annual cycle is given, taking into account the lunar calendar: winter, spring-summer and autumn rites. Winter calendar rituals and holidays of the Altaians are connected with the New Year celebrations (Chaga Bairam) according to the Eastern calendar when a pagan ritual of feeding the fire (san salar) is performed. The ritual actions typical of other rites appear in Dyilgayak ritual for welcoming spring. The spring-summer and autumn calendar rites performed by the Altaians, both southern and northern, are associated with the rite of sacrifice to the earth (Dyazhyl Byur and Sary Byur, Kocho-Khan). In well-wishing, the glorification of the earth (Jer-suu), Altai, deities of the highest pantheon is a cross-cutting theme. Altai songs (jangar kozhong) performed during these rituals are also aimed at praising Altai, the forces of light. The main motifs of game ritual well-wishes and tabyr songs during the autumn ritual of fertility, Kocha-Khan, are the motifs of fertility and increasing wealth. A distinctive feature of the Teleuts’ winter calendar rituals is such ritual genres as Christmas carols yurei and tabyr performed in spring and autumn rites of worship of the earth.
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Tennie, Claudio, i Carel P. van Schaik. "Spontaneous (minimal) ritual in non-human great apes?" Philosophical Transactions of the Royal Society B: Biological Sciences 375, nr 1805 (29.06.2020): 20190423. http://dx.doi.org/10.1098/rstb.2019.0423.
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The potential for rituals in non-human great apes (apes) is an understudied topic. We derive a minimal definition of ritual and then examine the currently available evidence for it in untrained and non-enculturated apes. First, we examine whether such apes show evidence for the two main components of our minimal definition of ritual: symbolism and copying. Second, we examine if there are actual cases already identifiable today that may fit all aspects of our minimal definition of ritual—or whether there are at least cases that fit some aspects (proto-ritual). We find that apes are not likely to spontaneously practise minimal ritual, but we claim that the highest expected likelihood of occurrence is in the results-copying domain. Yet, we did not find actual cases of minimal ritual in apes—including those involving environmental results. We did, however, find some cases that may match at least part of our minimal ritual definition—which we termed proto-ritual. At least two out of three potential cases of such proto-rituals that we identified (rain dance, object-in-ear and surplus nest-making procedures) do revolve around results. Overall, apes do not show much, or very clear, evidence for even minimal ritual, but may sometimes show proto-ritual. However, dedicated ape ritual studies are currently lacking, and future work may identify ape ritual (or clearer cases of proto-ritual). We discuss the implications of our preliminary finding for inferences of ritual in the last common ancestor of humans and apes. This article is part of the theme issue ‘Ritual renaissance: new insights into the most human of behaviours’.
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Yessekeyeva, Emina, i Eric Venbrux. "Ritual, Ritualization, and Religion in the Work of Kazakhstani Artist Anvar Musrepov". Religions 12, nr 10 (18.10.2021): 892. http://dx.doi.org/10.3390/rel12100892.
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This article contributes to the study of ritual in art, which is an unconventional setting for ritual studies. It concerns ritual, ritualization, and religion in the oeuvre of the up-and-coming Kazakhstani artist Anvar Musrepov. We discuss the prayer ritual, the process of ritual erasure (by covering in black), consumption rituals, and a cleansing ritual with a drone and ritualization with computer-generated imagery. Musrepov seeks to reimagine Kazakhstani national identity. His art, we argue, draws on what Alfred Gell has called the technology of enchantment.
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Pejić, Sonja. "Socioanthropological Synthesis of Ethological Studies on Rituals in Non-Human Species". Anthropos 116, nr 1 (2021): 187–98. http://dx.doi.org/10.5771/0257-9774-2021-1-187.
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This paper analyzes the biosocial origins of ritual by pointing to its significant social and evolutionary functions. Furthermore, it offers a detailed analysis of ethological studies on rituals in non-human species that are considered groundwork for an integrated analysis of rituals in people. Due to the fact that sociological and anthropological studies of rituals were aimed at studying social functions of rituals and rituals as a form of social interaction and neglected the existence of biogenetic models as the basis of ritual behavior, the aim of this paper was to indicate that ritual is not only a product of cultural development but that it has played an adaptive role in the processes of biological and cultural evolution.
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Manafe, Yermia Djefri. "Komunikasi Ritual pada Budaya Bertani Atoni Pah Meto di Timor-Nusa Tenggara Timur". Jurnal ASPIKOM 1, nr 3 (15.07.2011): 287. http://dx.doi.org/10.24329/aspikom.v1i3.26.
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The ritual is one way of communicating. All forms of ritual is communicative. The ritual is always a symbolic behavior in social situations. Because of this ritual is always a way to communicate something. Communication rituals can be understood as meaning the message of a group of people against religious activity and belief system that was followed. The ritual is performed Atoni Pah Meto not independent of trust they hold, in the process always happen meaning of certain symbols that signify the process of ritual communication. This symbol has a meaning known only to those who perform the ritual.
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Dampilova, Liudmila S., Evdokia E. Khabunova i Balzira V. Elbikova. "Шаманские лечебные обряды западных бурят". Oriental Studies 16, nr 3 (12.09.2023): 673–81. http://dx.doi.org/10.22162/2619-0990-2023-67-3-673-681.
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Introduction. In the Buryat tradition, healing was a most common function attributed to shamans. The main pragmatic aspect of healing depends on the semiotic component of a ritual, communicative connection with the other world being a key indicative. Healing practices of Turko-Mongolian shamans were distinguished by that rituals were accompanied by spells aimed at propitiating or neutralizing spirits of disease to be communicated with during the ritual. Goals. The study seeks to analyze archival shamanic verbal materials of Western Buryats once articulated in the course of utilitarian pragmatic ritual efforts supposed to treat the sick. The Buryat shamanic practices have not yet been considered in this perspective. Materials and methods. The work involves scientific and methodological experiences of scientists who had investigated main issues of traditional Mongolian medicines from historical and ethnographic perspectives. The paper approaches medical practices of Mongols in the context of religious and mythological ideas. The main research method is the semantic-hermeneutical analysis of verbal material. Results. Shamanic healing practices of Buryats are ritual and magical activities serving to propitiate and appease the mythological spirit of disease. The shaman/shamaness implement no therapeutic measures, they only somewhat actualize some magical functions aimed at eliminating causes of the disease. Conclusions. Semiotic rituals are main elements of a ritual performance; the ritual basis of Buryat shamanic healing practices is essentially monotypic, and rests on belief in magical powers of word and ritual; the actual types of rituals implemented during treatment correspond to main calendar and life-cycle rituals. The healing ritual uses rudiments and fragments of earlier healing methods preserved in the folk tradition.
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De Lucia, Kristin. "Everyday Practice and Ritual Space: the Organization of Domestic Ritual in Pre-Aztec Xaltocan, Mexico". Cambridge Archaeological Journal 24, nr 3 (październik 2014): 379–403. http://dx.doi.org/10.1017/s0959774314000511.
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This article offers new understanding to commoner ritual in central Mexico before the rise of the Aztec Empire through an examination of domestic ritual and everyday practice in Early to Middle Postclassic (AD 900–1350) households in Xaltocan. It also seeks to better understand the ways in which elites negotiate and reinvent ritual traditions to gain and maintain power. In this study, I integrate multiple lines of evidence including ethnohistory, household archaeology and burials to understand the organization, practice and meaning of ritual among commoners before the rise of the Aztec Empire. I argue that pre-Aztec commoner ritual worked to foster solidarity, social continuity and collective memory and was intimately concerned with the protection of household members and the maintenance of household and universal equilibrium. While some of the symbolism and rituals documented in pre-Aztec domestic contexts appear similar to those depicted in Aztec contexts, I argue that state rituals held different meanings as Aztec elites adopted and transformed widely-held commoner rituals and symbols to craft an ideology that promoted their own political agenda. Ultimately, domestic- and state-level ritual should be seen as part of an ever-changing, but necessarily intertwined, historical and political process.
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N.C, Yusuf Rizky, Paramitha Dyah Fitriasari i Eli Irawati. "NURTURE DAN NATURE PADA IRINGAN MUSIK NGINGGUT DALAM RITUAL SEMEGAH ERAU PELAS BENUA DI GUNTUNG KALIMANTAN TIMUR". Sorai: Jurnal Pengkajian dan Penciptaan Musik 14, nr 2 (1.12.2022): 88–96. http://dx.doi.org/10.33153/sorai.v14i2.3910.
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Nginggut music tradition in the Semegah ritual is one of the cultures that has been maintained until now. Nginggut and Belian musicians are important elements of bonding, harmony, magical and sacred atmosphere in the implementation of rituals. The ritual implementer must be a person who is considered capable of carrying out the ritual and has physical, psychological, and reasoning endurance. This view forms the social construction of the paradigm that men are people who deserve to carry out rituals, both as leaders and musicians. Meanwhile, women are the people who support the ritual, because they are considered naturally unable to fulfill the requirements as ritual implementers. The theory of nurture and nature states that the emergence of a construction as well as a social paradigm is determined through the biological type of human that is obtained from birth. Based on this theoretical statement, the author examines the relationship between Ngiggut music which places men as performers of rituals, as well as the relationship between nurture and nature that forms the structure of society so that it has an influence in the aspect of Ngiggut music on Semegah rituals.Keywords: Nginggut music, Semegah ritual, Male
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Lee, Hyun-Sook. "The Present Conditions and Meaning of the ritual implements for the land-God(地鎭具) in Baekje". RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE 40 (31.12.2022): 22–51. http://dx.doi.org/10.34265/mbmh.2022.40.22.
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This study analyzes the remains related to the ritual implements for the land-God identified in the Woongjin ~ Sabi period ruins of Baekje. Through this, the characteristics and changes of the types of the ritual implements for the land-God(地鎭具) were identified. In Baekje, ritual implements for the land-God are confirmed in both the building site and the tomb. The rituals of land-God were centered on the building site during the Hansung- Woongjin period. However, during the Sabi period, it is possible to see the rituals of land- God taking place by concentrating on individual building sites. The Sabi period ritual implements for the land-God is buried in a land adjacent to individual building sites, which is different from the ritual implements for the land-God held at the base or at the base of individual building sites during the Unified Silla and Joseon Dynasty. The rituals identified in the ancient tomb group are both rituals of land-God for the entire site of the ancient tomb group and individual tomb. The rituals for land-God for the entire ancient tomb group are mainly confirmed in the site formation layer for the construction of the ancient tomb group in Seokchon-dong, Hansung period, but after Woongjin period, the ritual for land-God is changed to take place around individual tombs. In other words, it can be inferred that after the tomb of King Muryeong during the Woongjin period, the rituals for land-God were changed through a special treat and contribution to the land god after burial, avoid disaster and protect the tomb by comforting the soul. It's a “Haeto(解土)” Baekje's the ritual implements for the land-God were made in the building site and ancient tombs. We can be distinguished from the scope and meaning of rituals during the Hansung- Woongjin period and Sabi period based on the excavated location of the rituals for land-God. The ritual implements for the land-God districts during the Hansung-Woongjin period were almost buried around the cemetery or the building site and have a strong meaning of contribution to the well-being and blessing of the whole. On the other hand, rituals for land-God are held by concentrating on individual building sites and tomb units, and prayed for the repelling evil spirits(辟邪) and repose of souls(鎭魂), Safety of the target structure through the ritual for land-God.
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Agustina, Viesta, i Muhammad Nur Salim. "Fungsi Musik dalam Ritual Tiban di Desa Purwokerto Kecamatan Ngadiluwih Kabupaten Kediri". Keteg: Jurnal Pengetahuan, Pemikiran dan Kajian Tentang Bunyi 20, nr 1 (16.04.2021): 14–28. http://dx.doi.org/10.33153/keteg.v20i1.3563.
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The article entitled "The Function of Music in Tiban Rituals in Purwokerto Village, Ngadiluwih District, Kediri Regency" focused on the issue of Tiban ritual forms, Tiban ritual music performance and the function of Tiban ritual music. The results showed that the Tiban ritual was held during the long dry season with the aim for asking for rain through whipping by the perpetrators or what is called petiban. The people believe that the Tiban ritual can bring rain by means of media of blood dripping on the ground. Tiban music has several motifs in the wasp structure that characterizes it. Tiban music has an important function in Tiban rituals. The functions of music include the function of emotional expression, aesthetics, communication, physical reaction, legalization of social institutions and religious ceremonies, cultural sustainability, and community integration.
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Permana, Septian Aji, Dewi Liernoor, Achmad Slamet i Juhadi Juhadi. "Community Rituals in Facing Volcanic Eruption Threat in Java". KOMUNITAS: International Journal of Indonesian Society and Culture 9, nr 1 (2.03.2017): 29–36. http://dx.doi.org/10.15294/komunitas.v9i1.7069.
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This research aims to explore the kinds of rituals done by the society in around Merapi mountain facing volcanic mountain eruption threat in Cangkringan and find educational meaning in the ritual. This research uses qualitative approach, phenomenology. Research informants are Cangkringan society, Merapi mountain caretaker, and Cangkringan figures. Data collecting technique are participant observation; the researcher involved directly in the ritual. Data then analyzed by using domain, taxonomic, componential, and cultural theme. Research result shows that Cangkringan society in facing Merapi mountain eruption threat is still traditionally by labuhan ritual , laku topo bisu ritual, and sedekah Gunung ritual. These rituals are representation of educational values and local wisdom whose most fundamental objectives are to maintain nature, the values of togetherness, in order and respect to achieve outer and inner harmony.
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Sprenger, Guido. "Invisible Blood: Self-censorship and the Public in Uplander Ritual, Laos". Asian Journal of Social Science 37, nr 6 (2009): 935–51. http://dx.doi.org/10.1163/156848409x12526657425343.
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AbstractIn upland Southeast Asia, the internal reproduction of society by ritual is fuelled and changed through its relation to external ritual systems like Buddhism. Rmeet (Lamet), a non-Buddhist upland population in Laos, regularly alter their rituals when Buddhist lowlanders are present. In particular, the display of spilling the blood of sacrificial animals is suppressed. One recurring reason for this is the notion of 'shame' or 'fear of exposure'. Thus, the notion of 'shame' functions as a semantic operator that indicates the shifting of boundaries between inside and outside, Rmeet and lowland ritual systems. It also addresses how the border between these two ritual domains historically became defined by blood-spilling. The argument is based on a new approach to ritual change that considers rituals as information-processing systems.
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Harrisa, Siti Ivadhea, John Kristanto, I. Made Sendra i Rahmad Oscar Ridho. "Model Development of Traditional Ritual Festivalization as Cultural Tourism Attraction in Padang Panjang City, West Sumatra". Asian Journal of Social and Humanities 1, nr 11 (20.08.2023): 949–60. http://dx.doi.org/10.59888/ajosh.v1i11.94.
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Traditional rituals were part of the daily life of the Minangkabau and Mentawai indigenous peoples in the past. Since the arrival of Islam, the understanding that has developed in Minangkabau society is "adat basandi syarak, syarak basandi Kitabullah", which means that adat refers to Shari'a, Shari'a refers to the Koran. Halal branding has become a framework for developing tourism in West Sumatra which has resulted in tensions with the indigenous Mentawai people who do not adhere to Islam. The Festival Ritual Nagari raised in this thesis raises both rituals from the culture of the Minangkabau and Mentawai indigenous peoples. This thesis discusses the festivalization of traditional rituals carried out in the city of Padang Panjang, West Sumatra. This research aims to enrich cultural tourism attractions that are inclusive of Mentawai traditional culture so as to achieve the common goal of increasing visitors to West Sumatra. This research was conducted in a qualitative descriptive manner with cultural thematic analysis methods. In-depth interviews were conducted with stakeholders involved in developing the traditional ritual festival in Padang Panjang. The results of this study indicate that the development of traditional rituals as a cultural tourism attraction requires a development model so that the ritual festivals carried out can be sustainable. This study shows that the collaboration of stakeholders greatly influences the continuity of traditional ritual festivals. In addition to the development model, an event management flow chart for the Festival Ritual Nagari 2 and the 2023-2026 Nagari Festival Ritual event calendar were also found. The active collaboration of all stakeholders is suggested so that the Festival Ritual Nagari can be carried out continuously in the future. The establishment of regulations regarding the festival of traditional rituals is needed because it does not only function as a cultural tourism attraction but also cultural diplomacy.
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Lauxmann, Bernhard. "“There Is No Official Divorce Ritual in the Church”—Challenging a Mantra by Ritual Design". Religions 14, nr 2 (19.01.2023): 137. http://dx.doi.org/10.3390/rel14020137.
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End-of-relationship rituals are not respected within Protestant churches. Therefore, many church websites emphasize that there are no official divorce rituals to this day. This is despite the fact that there are numerous impulses for divorce rituals, some of which are also firmly established in church practice. Practitioners who devote themselves to these rituals often have to be innovative. This article presents three unpublished drafts for separation rituals, which are understood as expressions of ritual design. Experiences from academic teaching show that the field divorce rituals is particularly suitable for initiating learning processes on ritual design, a skill of great importance for future pastors. Although divorce rituals are unpopular now, they are likely to become part of the standard repertoire of churches soon.
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Ray, Benjamin C. "The Koyukon Bear Party and the "Bare Facts" of Ritual". Numen 38, nr 2 (1991): 151–76. http://dx.doi.org/10.1163/156852791x00105.
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AbstractJonathan Smith's recent interpretation of the classic "bear festival" among northern hunters is examined, together with his more general theory of ritual. Smith's interpretation of the bear festival is shown to be unfounded. The paper also investigates the well-documented bear rituals of the Koyukon of Alaska in light of Smith's general theory of ritual. Viewed in the context of other theories of ritual as symbolic action (those of Geertz, Douglas, Valeri, Turner, Eliade), Smith's theory is found to be unsuited to the task of understanding the meaning and significance of Koyukon bear rituals. The paper argues that the interpretation of ritual requires the investigator to attend to the ritualist's notion of reality and to grasp how his beliefs and actions are fitted to it. The investigator should be concerned with questions of meaning not empirical validity, as the problem of understanding ritual is a semantic and semiotic one, analogous to understanding the cognitive and performative uses of a language. The magical or instrumental aspect of the Koyukon bear rituals is also dealt with as an instance of performative language.
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Kaptchuk, Ted J. "Placebo studies and ritual theory: a comparative analysis of Navajo, acupuncture and biomedical healing". Philosophical Transactions of the Royal Society B: Biological Sciences 366, nr 1572 (27.06.2011): 1849–58. http://dx.doi.org/10.1098/rstb.2010.0385.
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Using a comparative analysis of Navajo healing ceremonials, acupuncture and biomedical treatment, this essay examines placebo studies and ritual theory as mutually interpenetrating disciplines. Healing rituals create a receptive person susceptible to the influences of authoritative culturally sanctioned ‘powers’. The healer provides the sufferer with imaginative, emotional, sensory, moral and aesthetic input derived from the palpable symbols and procedures of the ritual process—in the process fusing the sufferer's idiosyncratic narrative unto a universal cultural mythos. Healing rituals involve a drama of evocation, enactment, embodiment and evaluation in a charged atmosphere of hope and uncertainty. Experimental research into placebo effects demonstrates that routine biomedical pharmacological and procedural interventions contain significant ritual dimensions. This research also suggests that ritual healing not only represents changes in affect, self-awareness and self-appraisal of behavioural capacities, but involves modulations of symptoms through neurobiological mechanisms. Recent scientific investigations into placebo acupuncture suggest several ways that observations from ritual studies can be verified experimentally. Placebo effects are often described as ‘non-specific’; the analysis presented here suggests that placebo effects are the ‘specific’ effects of healing rituals.
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Atputhan, Karalasingam. "Common aspects of scenography in outdoor ritual performances: an exploratory study". Brazilian Journal of Development 10, nr 5 (2.05.2024): e69371. http://dx.doi.org/10.34117/bjdv10n5-002.
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This paper explores common aspects of scenography in outdoor Ritual performances Rural, ceremonial, Rituals and festive events present the performance environments or atmospheres and engage people making a platform on which their views, experience, lifestyle, and beliefs system are shared. These rituals contain the origins of theatre and scenography as type of art. Mostly, these platforms are structured and built on religious, spiritual, and devotional grounds. It is the composition of space, text, research, performance, performers, spectators (devotee) sound, lighting, and colour and composition. People of Batticaloa, in general, are involved themselves creating rituals, fairs, and festivals. This study focuses on the Maariyamman ritual in Kalumunthanvely, Batticaloa district to examine scenography aspects of ritual and investigate the practice, creation and presentation. This study analyzes how participants organize scenery in nature, how scenography aspects function in the Maariyamman ritual, and how the materials are identified and executed in outdoor performance. The study examines the space, text, colour, composition, performers, and spectators. Moreover, the study explores the disclosure of its character type, determination of the space of action. Further, the study ensures the understanding of scenography aspects and the process of the ritual performance. The study uses both primary and secondary data to understand common aspects of the scenography in ritual performance. In this study i) the researcher’s observation during the rituals and ii) interviews with participants and devotees are primary tools of data collection. And secondary data are obtained from the source materials in libraries, online, which include both published and unpublished works that are related to scenography and rituals.
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Kintaert, Thomas. "Ritual Performances in the Nāṭyaśāstra II. Food Offerings". Cracow Indological Studies 20, nr 1 (30.09.2018): 145–83. http://dx.doi.org/10.12797/cis.20.2018.01.07.
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In the pursuit of a better understanding of how theatrical performances relate to ritual ones in Bharata’s Nāṭyaśāstra, the whole work has been scrutinized for relevant data. This data can be assigned to three major categories: (1) prescriptive information on rituals to be performed prior to a theatrical spectacle; (2) prescriptions regarding the theatrical representation of rituals within a play; and (3) miscellaneous references that, often incidentally, afford additional insights into individual aspects of ritual performances. In view of the large extent of the compiled information, the latter is at first systematically presented in separate articles covering individual aspects of ritual performances, before being considered as a whole in the theoretical reflections and conclusions of the final article. Whereas the first article of the series dealt with a wide range of ritual items, the present one specifically looks at ritual food offerings.
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Stahl, Irina, i Nina Vlaskina. "The Life of Rituals during the Pandemic: The Ritual Year SIEF WG Roundtable at the SIEF 2021 Congress". Folklore: Electronic Journal of Folklore 87 (grudzień 2022): 201–28. http://dx.doi.org/10.7592/fejf2022.87.stahl_vlaskina.
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This paper is an unconventional review of the online roundtable meeting under the heading “Perf 03c: Old Rituals, Changing Environments, New Rules III”, which took place on 23 June 2021, during the 15th Congress of the International Society for Ethnology and Folklore (SIEF), titled “Breaking the Rules? Power, Participation, Transgression”. It includes an analytic introduction and the edited transcript of the roundtable discussion. This roundtable concluded the work of two previous panels organised by the SIEF Ritual Year Working Group, narrowing the discussions to the impact the recent COVID-19 pandemic had on the ritual year. Scholars from nine countries discussed issues related to the changes in the lifecycle and calendric rituals brought about by the COVID-19 pandemic. Through various case studies and auto-ethnographic observations, participants considered the changes in social and individual experiences; the increased interest of the society in the essence of rituals; rethinking of the emotional component of daily routine and festive events; the way ritual participants and researchers adapted to the restrictions imposed by local authorities; changes and negotiations of the ritual space; new business proposals related to the ritual sphere, as a response to the restrictions; and the use of new technologies in the ritual contexts.
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Mukarromah, Khomsiyatul. "Ritual Nyadhar, Ecology and Gender". MUHARRIK: Jurnal Dakwah dan Sosial 5, nr 1 (11.08.2022): 167–86. http://dx.doi.org/10.37680/muharrik.v5i1.1627.
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Nyadhar is a ritual to build togetherness to show gratitude for the gift of salt as a source of livelihood, hope, prayer for salvation, and blessings of Life in the future. Nyadhar is an ecologically oriented ritual only held in the salt pond area, it’s done by the local community, and surrounding areas. Not only the ecological perspective but the gender perspective is also shown in the rituals. This study aims to explain ecology and the role of Madurese women in nyadhar rituals, especially in salt ponds in Pinggir Papas village, in Sumenep Regency. This research was conducted with an ethnographic approach with data collection techniques from several sources, including literature study, participatory observation, and interviews. This ritual shows the perfect relationship between God, nature, and humans. The nyadhar ritual shows the peculiarities of ritual in the salt pond ecology, firstly, the relationship of actor networks between men and women in various circles. Second, special equipments in rituals. Every man and woman has a steady, permanent role that cannot be fought for. The role is not seen as competition but as order and conformity.
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Suryawan, I. Ngurah. "POLITIK DAN “TEATER RITUAL” DI BALI". Walisongo: Jurnal Penelitian Sosial Keagamaan 20, nr 2 (15.12.2012): 305. http://dx.doi.org/10.21580/ws.2012.20.2.201.
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<p class="IIABSBARU">The relation between ritual and socio-political environment should become a deep reflection. Rituals which take place in order for salvation, harmony, and natural balance instead generate the ambigue and ironic situation. Rituals had been going on amazingly but the social as well as natural disasters seems go on continually. In Bali, religious rituals that formerly guarded by mantra-mantra (spiritual wordings) recently enstead by a group of Pecalang (tradition guardian in Bali) and metal detector (at the time of Pamarisudha Karipubhaya Bali Blast of 2002 and 2005). Nowadays Balinese are eager to perform rituals spectacularly. But instead, Bali now is struck by continous disaster, not only the disaster came from external sources but also the internal ones.</p><p class="IKa-ABSTRAK">***</p>Hubungan antara ritual dengan lingkungan sosial politik harus menjadi bahan renungan yang dalam. Ritual yang dilakukan untuk tujuan keselamatan, harmoni, dan keseimbangan alam bahkan menimbulkan kondisi ambigue dan ironis. Ritual berjalan secara mengesankan namun bencana sosial maupun bencana alam terus menerus terjadi. Di Bali, ritual agama yang sebelumnya diwarnai mantra-mantra kini diisi oleh <em>Pecalang</em> (pengawal tradisi Bali) dan <em>metal detector</em> (pada saat Pamarisudha Kariphaya Bom Bali 2002 dan 2005). Kini orang Bali cenderung melaksanakan ritual secara spektakuler. Akan tetapi Bali seringkali didera bencana, baik bencana yang berasal dari dalam maupun luar.
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Kreinath, Jens. "Playing with frames of reference in veneration rituals: Fractal dynamics in encounters with a Muslim saint". Anthropological Theory 20, nr 2 (7.09.2019): 221–50. http://dx.doi.org/10.1177/1463499619841212.
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Paradigmatic shifts in anthropological theory shape the ways in which play and ritual are conceptualized. By demarcating these shifts, the argument is made that an analysis of both play and ritual must start with the possibility of choice as distributed among participants who engage in play and ritual as forms of social practice. Taking the dynamics of framing in play and ritual and the patterns emerging in social interaction as a point of departure, the configuration of ‘fractal dynamics’ is introduced to relate play and rituals as emerging through recursive processes of framing social interaction. Based on rituals of saint veneration among Arab Alawites in southernmost Turkey, it is argued that not only are forms of ritual interaction among devotees at pilgrimage sites playful but also that ritual interactions of devotees with the saint are a form of existential play of chance and disguise. By taking into account the myth and social cosmology that institutes such rituals of veneration and interaction with the saint, it is concluded that these rituals of veneration and interaction with the saint as a non-human agent play with frames of reference. This is done in similar ways, as when the saint acts as a trickster or symbolic type and is perceived by devotees as playing with their perception through disguise and simulation. The reconfiguration of play and ritual through ‘fractal dynamics’ does not only explain the changing dynamics of social configurations in religious interactions with non-human agents, but it also helps to account for probability and choice—and simulation and disguise—in social situations that border the religious and mundane.