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Autor: Grafiati
Data publikacji: 25 lipca 2024
Data aktualizacji: 26 lipca 2024

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1

Jean-Louis, Houdebine, red. Judaïsme: Origines, croyances, rituels, textes sacrés, lieux du sacré. Paris: Gründ, 2004.

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2

Charles, Delattre, red. Objets sacrés, objets magiques de l'Antiquité au Moyen Age. Paris: Picard, 2007.

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3

Mariano, Valadez, i Valadez Susana, red. Huichol Indian sacred rituals. Oakland, CA: Amber Lotus, 1992.

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4

Deepening the power: Community ritual and sacred theatre. Victoria, B.C: Beach Holme Pub., 1995.

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5

Kristina, Myrvold, red. The death of sacred texts: Ritual disposal and renovation of texts in world religions. Farnham, Surrey, England: Ashgate, 2010.

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6

La parole efficace: Signe, rituel, sacré. Paris: Seuil, 2004.

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7

1954-, Wilson Thomas A., red. On sacred grounds: Culture, society, politics, and the formation of the cult of Confucius. Cambridge, Mass: Harvard University Asia Center, 2002.

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8

Fingarette, Herbert. Confucius: Du profane au sacré. Montréal: Presses de l'Université de Montréal, 2004.

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9

Meditations & rituals using aromatherapy oils. New York: Sterling, 2001.

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10

Das, Jnaneshwar. Hindu rites & rituals: Sacred meanings and feelings. Ahmedabad: Swaminarayan Aksharpith, 1996.

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11

Secrets & practices of the Freemasons: Sacred mysteries, rituals & symbols revealed. Woodbury, Minn: Llewellyn Publications, 2010.

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Gaskill, Alonzo L. Sacred symbols. Springville, Utah: Bonneville Books, 2011.

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13

Shamanism: Rituals for spirit journeying and sacred space. London: Southwater, 2000.

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Avagianou, Aphrodite. Sacred marriage in the rituals of Greek religion. Bern: P. Lang, 1991.

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15

Cavernas, rituais e religião. Ilhéus, Bahia: EDITUS, Editora da UESC, 2011.

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16

Ayer, V. A. K. Hindu sastras and samskaras. Mumbai: Bharatiya Vidya Bhavan, 1998.

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17

Dāte, Dhuṇḍirājaśāstrī. Dharma-śāstrīya nirṇaya. Wyd. 2. Mumbaī: Sumaṅgala Pabliśiṅga Kampanī, 1993.

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18

W, Caland. Kleine Schriften. Stuttgart: F. Steiner, 1990.

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19

Unmeshanand. Śāstr ase sāṅgate. Kolhāpura: Vedavāṇī Prakāśana, 1994.

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20

Li, Shengzhu. Ji nan xiang cun de dao jiao yi shi yu jing ji zheng li yan jiu. Beijing Shi: Zong jiao wen hua chu ban she, 2020.

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21

author, Amirthalingam M., red. Sacred plants of India. Gurgaon: Penguin Books India, 2014.

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22

Beauvoir, Max. Le grand recueil sacré, ou, Répertoire des chansons du vodou Haïtien. Haiti]: Koleksyon Memwa Vivan, 2008.

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23

Sacred woman, sacred dance: Awakening spirituality through movement and ritual. Rochester, Vt: Inner Traditions, 2000.

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24

Hôtel Drouot. Extrême-Orient: Provenant de divers collectionneurs et amateurs, arts sacrés et objets rituels bouddhiques, ensemble de statuaires et Bouddhas en pierre, bronze, bois, laque sèche, cultures Khmer et Cham et des civilisations du Laos, Tibet, Chine, Siam, Birmanie et Inde, bijoux ethnographiques, porcelaines, archéologie et peintures de Chine, mobilier de Chine et du Tibet, ivoires et netsukés provenant d'une ancienne collection. Paris: Massol S.A., 2003.

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25

Śrīrāmamūrtiśāstri, Avvāri. Yajñōpavīta tatvadarśanamu. Tirupati: Tirumala Tirupati Devasthānamulu, 2000.

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26

Tudengbanma, red. Zhongguo mi zong da dian bu bian. Beijing: Zhongguo Zang xue chu ban she, 1993.

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27

Swain, Brajakishore. The ceremony of sacred thread =: Upanayanasaṃskāraḥ : a study on its social significance. New Delhi: Chaukhambha Publications, 2009.

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The ceremony of sacred thread =: Upanayanasaṃskāraḥ : a study on its social significance. New Delhi: Chaukhambha Publications, 2009.

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29

Purohita, Sohanakr̥shṇa. Upanayana saṃskāra mīṃāmsā. Jodhapura: Rājasthānī Granthāgāra, 2003.

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30

Sherman, Paulette Koufmann. Le livre des bains sacrés: 52 bains rituels pour revitaliser votre esprit. ALLIANCE MAGIQU, 2019.

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Sherman, Paulette Koufmann. Le livre des bains sacrés: 52 bains rituels pour revitaliser votre esprit. ALLIANCE MAGIQU, 2019.

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32

Daniel, Yvonne. Resilient Diaspora Rituals. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036538.003.0007.

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This chapter examines the histories and connections between Afro-Latin America and the Caribbean by focusing on sacred Caribbean dance rituals. It begins with a discussion of African-derived rituals in sacred dance, paying attention to how dance reveals and forwards sacred potential and how a relationship between the sacred and the secular is forged in African Diaspora contexts. It then considers how similar religious and dance structures have emerged across the Diaspora from common beliefs and social conditions that were shared by thousands of Africans. It also explores African-derived sacred dance practices in the Caribbean islands, namely: French/Kreyol, English/Creole, Spanish Caribbean, and Dutch Caribbean sacred practices. Furthermore, it describes compares Atlantic Afro-Latin sacred practices, including those in Brazil, Suriname, and Uruguay. The chapter concludes with Afrogenic comparisons of ritual Diaspora dance.
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33

YOULIEDESSINE i Orélie PITAVAL. Sacrées !: Numérologie, rituels et cercles de femmes. MARABULLES, 2020.

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34

Huichol Indian Sacred Rituals. Amber Lotus, 1996.

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35

Sacred Rituals at Home. Sterling, 2000.

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36

Rituals for sacred living. New York: Sterling Pub., 1999.

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37

Myrvold, Kristina. Death of Sacred Texts: Ritual Disposal and Renovation of Texts in World Religions. Taylor & Francis Group, 2016.

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38

Myrvold, Kristina. Death of Sacred Texts: Ritual Disposal and Renovation of Texts in World Religions. Taylor & Francis Group, 2016.

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39

Babcok, Bryan C. Sacred Ritual. Penn State University Press, 2014. http://dx.doi.org/10.1515/9781575068770.

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40

The death of sacred texts: Ritual disposal and renovation of texts in world religions. Farnham, Surrey, England: Ashgate, 2010.

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41

Choi, Mihwa. “How Does Heaven Come to Speak?”. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190459765.003.0003.

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After the death of emperor Zhenzong, scholar-officials challenged the legitimacy of the Heavenly Text and the cult of the Sacred Ancestor. They argued that because there was no way that Heaven could speak through the proposed revealed text, the Heavenly Text was fabricated. A consensus was reached between Emperor Renzong and officials that Confucian canonical rituals would be the sole orthopraxis of imperial rituals, and the cult of the Sacred Ancestor would be reduced to a private ritual of the royal family. Later, those who advocated increasing the power of the bureaucracy at the expense of the monarch took the lead in deploying the ancient ritual laws as a means to compel compliance by the emperor and also to attack officials of the opposing faction. As “three-year mourning” became a legal obligation for all civil officers, many politically charged allegations were made, which in turn further stimulated the study of the canonical rituals.
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42

Sacred Sites, Rituals, and Performances. MDPI, 2021. http://dx.doi.org/10.3390/books978-3-0365-1868-8.

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43

Sacred Rituals for Every Day. Paulist Press, 2017.

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44

Religion, Cults and Rituals in the Medieval Rural Environment: Religion, Kulte und Rituale in der Mittelalterlichen Bauerlichen Umgebung Religion, Cultes et Rituels Au Milieu Rural Medieval. Sidestone Press, 2017.

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45

Bis-Worch, Christiane, i Claudia Theune. Religion, Cults and Rituals in the Medieval Rural Environment: Religion, Kulte und Rituale in der Mittelalterlichen Bauerlichen Umgebung Religion, Cultes et Rituels Au Milieu Rural Medieval. Sidestone Press, 2017.

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46

Nagarajan, Vijaya. Rituals. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780195170825.003.0003.

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This chapter discusses the multiple meanings attributed to the kōlam, a women’s ritual art in Tamil Nadu, India. Marking the transition of the private world to the wider public sphere, the author suggests that the kōlam is a sign of the woman householder’s health and therefore the health of her household. It serves as a form of ritual play, a sacred space, and an invitation to the goddess. The kōlam helps to ward off the evil eye, is a way to communicate with the divine, and is central to festivals and celebrations such as Pongal. The chapter introduces the Hindu notion that householders should “feed a thousand souls every day.” The skills involved in making the kōlam are a part of the common knowledge and are passed down through generations, representing the heart of the gift economy. Kōlams are found not only in Tamil Nadu but also throughout the world.
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47

Stephenson, Barry. 3. Ritual and society. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780199943524.003.0004.

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What does ritual do? Sociological and anthropological theory of the first half of the twentieth century proposes that ritual—secular or sacred—binds groups together, ensuring their harmonious functioning by generating and maintaining orders of meaning, purpose, and value. ‘Ritual and society’ discusses the theories of Emile Durkheim, Roy Rappaport, and Clifford Geetz and their ideas on ritual producing solidarity and effervescence and ritual's role in politics, power, and negotiation. In the 1970s, a sea change in ritual studies followed the work of Victor Turner and others who highlighted ritual's critical and creative potential. Public ritual is complex: rites can conserve, transmit, and protect tradition, but others are creatively, critically, strategically employed to enact change.
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48

Duez, Joël. Rituels secrets des dix roues sacrées de la Kabbale. Guy Trédaniel éditeur, 1990.

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49

Sommer, Deborah, Thomas A. Wilson, Joseph S. C. Lam, Chin-shing Huang, Abigail Lamberton, Julia K. Murray, Lionel M. Jensen i Jun Jing. On Sacred Grounds: Culture, Society, Politics, and the Formation of the Cult of Confucius (Harvard East Asian Monographs). Harvard University Asia Center, 2003.

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50

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

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