Статті в журналах: "Economy of ritual"

1

Herrmann-Pillath, Carsten, Xingyuan Feng, and Man Guo. "Entrepreneurs and ritual in China's economic culture." Journal of Institutional Economics 15, no. 5 (May 9, 2019): 775–89. http://dx.doi.org/10.1017/s1744137419000201.

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AbstractCulture, mainly defined as values and beliefs, has recently attracted much attention in economics. Cultural practices receive less attention, as emphasized in anthropology. We argue that the notion of ‘ritual’ can enrich economic research on culture as a specific form of socially standardized interactions that create shared contexts and emotions to build mutual trust and community. China is an important case in point, because ritual is a central concern in common interpretations of traditional Chinese culture. We look at practices of Chinese entrepreneurs that activate rituals in various settings. We conclude that these phenomena can be analytically condensed in the cultural complex of a ‘ritual economy’.

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2

Szabo, Amanda. "Organizing the (Sociomaterial) Economy: Ritual, agency, and economic models." Critical Discourse Studies 13, no. 1 (September 23, 2015): 118–36. http://dx.doi.org/10.1080/17405904.2015.1074597.

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3

Asiyah, Siti Nur, Mudjahirin Thohir, and Af'idatul Lathifah. "Ritual di Bawah Pohon Asam Mbah Gosang di Pasar Peterongan Semarang." Endogami: Jurnal Ilmiah Kajian Antropologi 3, no. 1 (December 4, 2019): 30. http://dx.doi.org/10.14710/endogami.3.1.30-43.

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Along with the development of modern times, society maintains its tradition as a unique cultural identity, including the phenomenon of rituals that take place under a large tamarind tree which is believed to be the firing of a sacred figure named Mbah Gosang, located in the middle of an urban area, precisely at Peterongan Semarang Market. The focus of the discussion which is the main objective of this research is to interpret the ritual meanings express in the ritual implementation. This research uses the theory of symbolic interactionism in explaining ritual phenomena, which in implication refers to social actions carried out by individuals in representing cultural meanings and symbols around them. The method used in this study is in the form of ethnographic methods, while the source of research data is obtained from participatory observation, in-depth interviews, and literature review. The informants consisted of the caretaker and Mbah Gosang pilgrim who had been directly involved in the implementation of ritual traditions. Based on the results of the study, the phenomenon of rituals carried out under the Mbah Gosang tamarind tree has two forms of cultural traditions in the form of a pilgrimage ritual and suronan ritual which in essence involves Mbah Gosang as an intermediary for prayer or tawassul to God. The series of ritual processions has their own symbolic meaning. Generally, people who carry out these rituals have the motivation to improve the economy, look for prosperity in life, and look for clues in dealing with life problems. The function of the ritual itself is as a form of respect for ancestors, cultural inheritance, forms of effort, reminders of death, and means of social integration, while the purpose of the ritual is to draw closer to God Almighty.

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Belcher, Kimberly. "Sacramental Exchange: Eschatological Economy and Consumption Ritual." Religions 11, no. 11 (November 5, 2020): 586. http://dx.doi.org/10.3390/rel11110586.

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Contemporary sacramental theology construes the sacraments as a symbolic gift exchange between God and humanity; God initiates in the ministry of Jesus Christ, and human beings acknowledge and respond to God’s gift. The gratuity of that initial gift is ensured not only by reference to God’s all-sufficient nature, but also in many cases by excising economic value and economic exchange from the symbolic realm within which the sacramental gift exchange proceeds. This poses an intellectual and a practical problem. Intellectually, economic exchange is fundamentally symbolic and even ritualistic, so that the division between them is difficult to define and maintain. Practically, economic behavior is morally relevant, and the sacraments ought to give some purchase on marketplace behavior. In this essay, anthropological and economic work on “consumption rituals,” based on the work of Mary Douglas and Baron Isherwood, is brought to bear on defining the relationship between sacraments and economic exchange and articulating the sociological preconditions for experiencing market exchange as an extension of sacramental gift exchange.

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Collins, Douglas. "Ritual Sacrifice and the Political Economy of Music." Perspectives of New Music 24, no. 1 (1985): 14. http://dx.doi.org/10.2307/832751.

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6

Olsson, Stefan. "Peace Agreements Through Rituals in Areas of Confrontation in the Viking Age." Temenos - Nordic Journal of Comparative Religion 53, no. 2 (December 29, 2017): 265–84. http://dx.doi.org/10.33356/temenos.60686.

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The aim of this paper is to discuss peace agreements and rituals from the perspective of the history of religions. Hostages, fosterages, intermarriages, and other ritual activities were associated with peacemaking during the Viking Age. These ritual activities will be discussed in relation to a proposed conflict and consensus model on the macro and micro levels, with examples from England and Iceland. The examples include the treaties between the Viking ruler Guthrum and Alfred the Great in the 880s as well as conflicts and agreements in the Landnámabók and the Íslendingabók, in addition to iconography (some archaeological objects) and place names. Through these examples I will present an analysis of peace agreements, or peacemakings, as mutual understandings, as well as power relations within a ritual framework. The agreements in the examples are also seen in relation to other societal activities and forces such as economy, politics, and law. The paper brings together a synthesis of previous research and new readings and interpretations of primary sources.

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Ririne, Alfrin. "Konseling Publik Musikal Totobuang pada Komunitas Haur di Dusun Kusu-kusu Sereh, Ambon." DIALEKTIKA 12, no. 2 (December 19, 2019): 181. http://dx.doi.org/10.33477/dj.v12i2.1105.

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Abstract Research this aim study meaning , implementation , and origin musical ritual totobuang in community haur in Hamlet Kusu-kusu Sereh Ambon, develop musical ritual totobuang from perspective counseling the community. Research this motivated by context social the community in Hamlet Kusu-Kusu Sereh Ambon which has inequality social concerning level economy. Method research used research qualitative with approach descriptive analytical. Required data obtained with technique Interview deep no Supported structured with observation / observation participation use support data analysis . While in technique taking sample , researcher use purposive and snowball technique. The theory used in research this is theory counseling community , social justice counseling , and ritual theory . From the results findings concerning musical rituals totobuang there is spiritual values namely value harmony , value potency self , value economy creative and value innovation yourself . From the fourth The spiritual values give birth a base philosophical that is humanizing life. Living capable empower individual or group so that they could give contribution good for self alone , others or the community. Researcher too recommend for research advanced in development writing this as effectiveness of musical ritual counseling models totobuang who can made as a approach counseling new in the community . Word Key : musical ritual totobuang , counseling community , social justice counseling Abstrak Penelitian ini bertujuan mengkaji pemaknaan, pelaksanaan, dan asal-usul ritual musikal totobuang dalam komunitas haur di Dusun Kusu-kusu Sereh, Ambon , mengembangkan ritual musikal totobuang dari perspektif konseling masyarakat. Penelitian ini dimotivasi oleh konteks sosial masyarakat di Dusun Kusu-Kusu Sereh, Ambon yang memiliki ketidaksetaraan sosial menyangkut tingkat perekonomian. Metode penelitian yang dipergunakan penelitian kualitatif dengan pendekatan deskriptif analitis. Data-data yang diperlukan diperoleh dengan teknik wawancara mendalam tidak terstuktur yang didukung dengan pengamatan/observasi partisipasi guna mendukung analisis data. Sedangkan dalam teknik pengambilan sampel, peneliti menggunakan teknik purposive dan snowball. Teori yang digunakan dalam penelitian ini adalah teori konseling masyarakat, konseling social justice, dan teori ritual. Dari hasil temuan-temuan menyangkut ritual musikal totobuang terdapat nilai-nilai spiritual yakni nilai kerukunan, nilai potensi diri, nilai ekonomi kreaktif dan nilai inovasi diri. Dari keempat nilai spiritual tersebut melahirkan sebuah landasan filosofis yakni hidup yang memanusiakan. Hidup yang mampu memberdayakan individu maupun kelompok sehingga mereka dapat memberikan kontribusi baik untuk diri sendiri,orang lain maupun masyarakat. Peneliti juga merekomendasikan untuk penelitian lanjutan dalam pengembangan tulisan ini seperti efektivitas model konseling ritual musikal totobuang yang dapat dijadikan sebagai sebuah pendekatan konseling baru dalam masyarakat. Kata Kunci: ritual musikal totobuang, konseling masyarakat, konseling social justice

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8

Acabado, Stephen, and Marlon Martin. "The Sacred and the Secular: Practical Applications of Water Rituals in the Ifugao Agricultural System." TRaNS: Trans -Regional and -National Studies of Southeast Asia 4, no. 2 (June 1, 2016): 307–27. http://dx.doi.org/10.1017/trn.2016.7.

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AbstractWater symbolisms permeate Ifugao religion, rituals, and oral tradition. Water plays a part in death, rebirth, and cleansing in Ifugao cosmology. As such, Ifugaos consider water as sacred. However, water is also central in Ifugao economy and politics. As a culture that highly values intensive wet-rice production in a mountain environment, managing access to water is necessary to maintain stability. Ifugao practices follow what Richard O'Connor described as the “agro-cultural complex” in which agricultural practices, social systems, and political, historical, and, cultural changes are understood as interlocking processes (O'Connor 1995). In this paper, we focus on the relationship between Ifugao water and agricultural rituals with the synchronizing and sequencing of agricultural activities. Using the concept of self-organization, we argue that water and agricultural rituals in Ifugao are not only meant to reinforce community cohesion, they also synchronize the farming activities crucial to a terraced ecology. Utilizing the practice of puntunaan (a ritual plot or parcel in the centre of an agricultural district) and the institution of tomona (the ritual leader of an agricultural district) as a case study, we observed that disruptions in the water and rice rituals stimulated great change in Ifugao sociopolitical organization.

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9

Lincoln, Bruce. "Mortuary Ritual and Prestige Economy: The Malagan for Bukbuk." Cultural Critique, no. 12 (1989): 197. http://dx.doi.org/10.2307/1354328.

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10

Ramya, Tame. "Agricultural Rituals as the Ceremonial Cycle of the Nyishi Tribe." Dera Natung Government College Research Journal 1, no. 1 (2016): 1–16. http://dx.doi.org/10.56405/dngcrj.2016.01.01.01.

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The present paper intends to narrate some agricultural rites and rituals, specifically of jhum cultivation of the Nyishi tribe of Arunachal Pradesh, taking Kurung Kumey district as the case study. These rites form the part of ritual cycle and lingering as crucial in the community lives in relation to agriculture. Nyishis, the people belong to one of the major tribal groups of Arunachal Pradesh i.e. Nyishi are dependent on jhumming, wet-rice cultivation, and a cash economy for their subsistence needs. Indeed, for several households, the cash sector is crucial in enabling them to meet their subsistence needs in present day situation. Notwithstanding the extent to which Nyishis are dependent on an external economy, jhum agriculture is regarded as the dominant form of subsistence production within the community. This particular perception of jhumming is based on two factors: first, an understanding that jhum agriculture predates wet-rice agriculture and second, the continuing cultivation of jhum which has ensured the persistence of a religious and ritual life that remains organised around the jhum cycle.

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11

Kahm, Howard, and Dennis Lee. "Begging for Rain: Economic and Social Effects of Climate in the Early Koryŏ Period." Journal of Korean Studies 26, no. 1 (March 1, 2021): 3–23. http://dx.doi.org/10.1215/07311613-8747681.

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Abstract As in other premodern societies, the economy and society of Koryŏ Korea (918–1392) were greatly affected by climatological phenomena, particularly rain and drought. However, climate played a critical role in the early formation of Koryŏ, especially in reinforcing a sociocultural belief system that supported monarchical authority. The kings utilized a “menu” of rituals designed to appease Heaven and create favorable climate conditions, which legitimated the temporal and spiritual power of the king. The different rituals can be categorized as personal rituals, private rituals, and public rituals. While climate crises threatened the economic and social stability of Koryŏ society, they were also opportunities for the Koryŏ rulers to display and reaffirm their supreme economic and juridical authority. The kings demonstrated their power by reducing corvée labor and taxes, postponing or eliminating monastery construction, and commuting judicial punishments. While weather and climate were natural phenomena, the social responses to weather were encapsulated in a ritual system that reinforced both the personal responsibility of the king and popular belief in the power and authority of the king to affect the physical and metaphysical environment.

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Sarumaha, Petra Selsia Krisnawati, and A. A. Ngr Anom Kumbara. "Revitalisasi Ritual Sampang Sandro Sebagai Daya Tarik Wisata." Humanis 24, no. 1 (February 29, 2020): 53. http://dx.doi.org/10.24843/jh.2020.v24.i01.p07.

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This study discusses about Gili Indah village which has a sampang sandro ritual. lately this ritual is almost extinct because the activity as a salt farmer did not ensure in society's economy, so they switch to other professions. Those switching profession indirectly causes the loss of unique ritual of that. Local government are trying to revitalize sampang sandro ritual to used as an alternative tourist attraction. Based on the background study above, this study focus on (1) How are the revitalization of sampang sandro ritual in Gili Indah village? (2) How the implication of revitalization of sampang sandro ritual for society in Gili Indah village?. Furthermore, the method of data collection in this study are observation, interview, and documentation method. The data were analysed in qualitative with functionalism and the change of social theories. The results of this study were showed that sampang sandro ritual was done in festival ritual of sampang sandro. First step is competition of gangsing (mangkeq), kasti ball, pantok cret, dayung kano, and photography. Sampang Sandro is point event with some procession such pray, chicken release, take salt in the swamp, lunch together then cleaning up. The implication of revitalization of sampang sandro ritual are the maintenance of local tradition and preservation of social solidarity. Then, the implication in ecology field is preservation of ecosystem sustainability. The implication in economy field is the increased of treasury village, and implication tourism field is the increased of tourist attractions in Gili Indah village.

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13

Detwiler, Fritz. "Wiwanyag Wachipi." Body and Religion 1, no. 1 (July 7, 2017): 48–69. http://dx.doi.org/10.1558/bar.33076.

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Graham Harvey’s reconceptualisation of religion emphasises the relational world of indigenous peoples. His suggestion that religion revolves around negotiating with ‘our neighbours’ is particularly relevant to Native American ritual processes insofar as he extends ‘neighbours’ to other-species persons. Further, by emphasising ‘lived religion’, Harvey turns our attention to the significance of embodied religion as it expresses itself in ceremonial performances. Harvey’s approach is enriched by Ronald L. Grimes’ notion of the way in which indigenous rituals take us into the deep world of other-species communities through a gift exchange economy that promotes the wellbeing of everyone in the neighbourhood. The present discussion demonstrates the applicability of both Harvey’s and Grimes’ approaches to indigenous religious ritual processes by focusing on James R. Walker’s account of Oglala Sun Dancing. Walker constructs a fourstage ritual process from information he gathered while working as a physician on the Pine Ridge Reservation from 1896 to 1914. The entire process, from the declaration of the first candidates who announce their intention to make bodily sacrifices to the culmination of the ritual process in the last four days where the flesh sacrifices are made many months later, centres on re-establishing and promoting harmonious relations among the Oglala and between the Oglala and their other-species neighbours within the Sacred Hoop. The indigenous methodological approach interprets the process through Oglala cosmological and ontological categories and establishes the significance of Harvey’s approach to religion and Grimes’ approach to ritual in understanding embodied and lived religion.

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14

Biao, Xiang. "A Ritual Economy of ‘Talent’: China and Overseas Chinese Professionals." Journal of Ethnic and Migration Studies 37, no. 5 (May 2011): 821–38. http://dx.doi.org/10.1080/1369183x.2011.559721.

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Dzulkarnain, Iskandar, Endriatmo Soetarto, Rilus A Kinseng, and Sofyan Sjaf. "Nyadar: Religious and Cultural Resistance of Madurese Salt Farming Community." Sodality: Jurnal Sosiologi Pedesaan 8, no. 2 (November 20, 2020): 53–68. http://dx.doi.org/10.22500/8202031832.

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This article discusses the issues of religious and cultural resistance of Madurese salt farming communities as portrayed in the religious tradition of nyadar ritual. Nyadar is an annual religious tradition carried out by Madurese salt farming communities in Sumenep district, precisely in Pinggir Papas Village, Kalianget District and Gersik Putih Village, Gapura District, to conduct cultural resistance against the hegemony and dominance of the Salt Farming Corporation and Madurese salt farming community elites. The purpose of this study is to reveal changes in the cultural situation of the Madurese salt farming community. This study uses an ethnographic method with a constructivist paradigm with data collection methods using in-depth interviews, participant observation, and focus group discussions (FGD). The result of this research found that nyadar is a form of religious rituals that illustrates the solidarity of the community in fighting against the shackles of poverty and helplessness to fight the hegemony and domination of the economic liberalism capitalism in the globalization of the global salt economy which tends to favor the salt corporation, the owners of salt farm land, the religious figures, and the Madurese elites. The cultural resistance of the salt farming community is portrayed in the rejection of the various policies that will be enforced by the Government, PT. Garam, as well as salt corporates in the religious ritual tradition of nyadar including in determining the time of event, religious tourism destinations, and financial support to celebrate the religious ritual activities of nyadar.

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MOSSE, DAVID. "The Modernity of Caste and the Market Economy." Modern Asian Studies 54, no. 4 (October 30, 2019): 1225–71. http://dx.doi.org/10.1017/s0026749x19000039.

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AbstractWhat place does the caste system have in modern India with its globally integrating market economy? The most influential anthropological approaches to caste have tended to emphasize caste as India's traditional religious and ritual order, or (treating such order as a product of the colonial encounter) as shaped politically, especially today by the dynamics of caste-based electoral politics. Less attention has been paid to caste effects in the economy. This article argues that the scholarly framing of caste mirrors a public-policy ‘enclosure’ of caste in the non-modern realm of religion and ‘caste politics’, while aligning modernity to the caste-erasing market economy. Village-level fieldwork in South India finds a parallel public narrative of caste either as ritual rank eroded by market relations or as identity politics deflected from everyday economic life. But, locally and nationally, the effects of caste are found to be pervasive in labour markets and the business economy. In the age of the market, caste is a resource, sometimes in the form of a network, its opportunity-hoarding advantages discriminating against others. Dalits are not discriminated by caste as a set of relations separate from economy, but by the very economic and market processes through which they often seek liberation. The caste processes, enclosures, and evasions in post-liberalization India suggest the need to rethink the modernity of caste beyond orientalist and post-colonial frameworks, and consider the presuppositions that shape understanding of an institution, the nature and experience of which are determined by the inequalities and subject positions it produces.

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Filini, Agapi. "Teotihuacan: Ritual Economy, Exchange, and Urbanization Processes in Classic Period Mesoamerica." Economic Anthropology 2, no. 1 (January 2015): 97–119. http://dx.doi.org/10.1002/sea2.12020.

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18

Lohof, Eric. "Tradition and change." Archaeological Dialogues 1, no. 2 (August 1994): 98–118. http://dx.doi.org/10.1017/s1380203800000167.

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This article is based on the results of a project on social change in the Early and Middle Bronze Age in the north-eastern Netherlands, which ended in 1991. Although the project originally focused on the possible development of social stratification, here, the emphasis will be on the relationship between burial ritual and social change in general. Before embarking on the main argument, it should be understood that the link between burial ritual and social change by no means implies the view that burial ritual reflects all social changes which take place within a society, nor that the changes observed in the burial ritual are essential to an understanding of the society concerned. The burial ritual offers us no more than an opportunity to study past social changes. The resulting interpretations should be supported and tested by other expressions of material culture, such as those concerning economy and settlement patterns.

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19

Burnakov, V. A., and A. A. Burnakov. "Sheep in the Traditional Khakas Ritual of the Children’s Cycle (Late 19th to Mid-20th Century)." Problems of Archaeology, Ethnography, Anthropology of Siberia and Neighboring Territories 27 (2021): 781–88. http://dx.doi.org/10.17746/2658-6193.2021.27.0781-0788.

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Domestic animals, including rams/sheep, always formed the basis of the economy and traditional rituals of the Khakas. This reality is reflected in the folklore and ritual practice of these people. Along with this, note that, in the Khakas ethnography, the ram/sheep and its image was never as a special subject of scientific research. This testifies to the novelty of the provided work. The purpose of this article is to determine the function of the ram in the Khakas rituals associated with the children’s cycle. The chronological framework of the study is limited to the framework of the late 19th to mid-20th centuries. The research is based on ethnographic and folklore sources. The folklore materials used in the work include excerpts from heroic legends (alypty nymakhtar) in the author’s translation into Russian, and archival ethnographic information is also introduced into scientific circulation for the first time. The study made it possible to identify and analyze the place and role of the ram in the ritual practice of the Khakas people associated with childhood. It was determined that the animal in question had a great economic value and was in extreme demand in many areas of human life. It was widely used as food and material for making clothes, beds, etc. It was revealed that the sacral function of the animal was expressed in endowing it with protective properties. The image of a ram and individual parts of its body were used as a popular amulet and a symbol of fertility. All this contributed to endowing the ram with a high semiotic status. In this connection, it was widely involved in the rituals associated with the children’s cycle: birth, naming, etc. It is shown that it was a widespread subject of gift exchange processes, both within the human community and in relationships with the world of spirits.

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Nguyen, Thuc-Doan T., and Russell Belk. "Vietnamese Weddings." Journal of Macromarketing 32, no. 1 (November 30, 2011): 109–20. http://dx.doi.org/10.1177/0276146711427302.

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This article examines the historical role of marriage and wedding rituals in Vietnam, and how they have changed during Vietnam’s transition to the market. The authors focus on how changes reflect the society’s increasing dependence on the market, how this dependence impacts consumer well-being, and the resulting implications for public policy. Changes in the meanings, function, and structure of wedding ritual consumption are examined. These changes echo shifts in the national economy, social values, social relations, and gender roles in Vietnamese society during the transition. The major findings show that Vietnamese weddings are reflections of (1) the roles of wedding rituals as both antecedents and outcomes of social changes, (2) the nation’s perception and imagination of its condition relative to “modernity,” and (3) the role of China as a threatening “other” seen as impeding Vietnam’s progress toward “modernization.”

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Van Daele, Wim. "The Political Economy of Desire in Ritual and Activism in SriLanka (abstract)." Revue internationale de politique de développement, no. 4 (March 1, 2013): 159–73. http://dx.doi.org/10.4000/poldev.1454.

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Verdín, Azucena, and Jennifer Camacho. "Changing Family Identity Through the Quinceañera Ritual." Hispanic Journal of Behavioral Sciences 41, no. 2 (March 17, 2019): 185–96. http://dx.doi.org/10.1177/0739986319837266.

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Prior research has examined the quinceañera’s role in Hispanic female adolescents’ identity development processes, but few have examined the quinceañera as a site of group-level continuity and change whose relevance persists in a post–Great Recession economy. This gap in the family science literature reflects a larger epistemic shortcoming stemming from the field’s use of White mainstream family processes as the reference from which to operationalize normative family values, attitudes, and behaviors. Using historical and demographic data in tandem with contemporary literature on the consumptive behaviors of Hispanic families, we conceptualize the quinceañera as a consistently symbolic, yet flexibly enacted ritual performed by diverse U.S. Hispanic families as they co-construct family identity against the backdrop of changing immigration patterns, fertility rates, and financial practices.

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Bombe, Bosha. "Slavery Beyond History: Contemporary Concepts of Slavery and Slave Redemption in Ganta (Gamo) of Southern Ethiopia." Slavery Today Journal 1, no. 1 (2014): 77–99. http://dx.doi.org/10.22150/stj/isxw8852.

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Slavery was officially abolished in Ethiopia by Emperor Haile Sellassie in 1942. Despite the abolitionary law slaves and their descendants have continually been marginalized in the country (especially in the peripheral parts of southwestern Ethiopia) from the time the law passed until today. In the Gamo community of southern Ethiopia, descendants of former slaves carry the identity of their ancestors and as the result they are often harshly excluded. Today, not only are they considered impure, but their perceived impurity is believed to be contagious; communicable to non-slave descendants during rites of passage. In order to escape the severe discrimination, slave descendants change their identity by redeeming themselves through indigenous ritual mechanism called wozzo ritual. However, the wozzo ritual builds the economy of former slave masters and ritual experts while leaving redeemed slave descendants economically damaged. This study is both diachronic and synchronic; it looks at the history of slavery, contemporary perspectives and practices of slavery and slave redemption in Ganta (Gamo) society of southern Ethiopia.

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24

Pireddu, Nicoletta. "Handing out beauty: Gabriele D’Annunzio’s ritual squanderers." Forum Italicum: A Journal of Italian Studies 51, no. 2 (March 16, 2017): 413–31. http://dx.doi.org/10.1177/0014585817698400.

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D’Annunzio’s approach to beauty has largely unnoticed connections with the anti-modern anthropological discourse on symbolic economy that at the turn of the 20th century begins to reject instrumentality in life and representation. From the cultural primitivism of his time, D’Annunzio develops a consistent reflection on the aesthetic and ethical significance of ritual exchange that informs his search for a higher morality through art. Focusing on the nexus of art, giving, and temporality, this article addresses the intuitions and the contradictions of unconditional expenditure in D’Annunzio’s works, analyzing the leitmotif of the hand as an ambivalent carrier of lavishness and power. From Trionfo della morte to Il fuoco, from Le vergini delle rocce to his autobiographical writings, the implications of D’Annunzio’s argument contribute to an extended theoretical debate that interrogates the role of value in aesthetic and social practices—from Nietzsche, Mauss, and Bataille to Heidegger and Derrida. Can art’s luxurious dissipation truly break the circle of speculation and restitution?

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25

Schrader, Heiko, and D. G. Sherman. "Rice, Rupees and Ritual. Economy and Society among the Samosir Batak of Sumatra." Journal of the Economic and Social History of the Orient 35, no. 4 (1992): 376. http://dx.doi.org/10.2307/3632746.

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Kolb, Michael J. "Ritual Activity and Chiefly Economy at an Upland Religious Site on Maui, Hawai'i." Journal of Field Archaeology 21, no. 4 (1994): 417. http://dx.doi.org/10.2307/530099.

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27

Doron, Assa. "The Needle and the Sword: Boatmen, Priests and the Ritual Economy of Varanasi." South Asia: Journal of South Asian Studies 29, no. 3 (December 2006): 345–67. http://dx.doi.org/10.1080/00856400601031955.

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Hoskins, Janet, and D. George Sherman. "Rice, Rupees, and Ritual: Economy and Society among the Samosir Batak of Sumatra." Ethnohistory 39, no. 2 (1992): 234. http://dx.doi.org/10.2307/482422.

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Cain], [Mead, and D. George Sherman. "Rice, Rupees, and Ritual: Economy and Society Among the Samosir Batak of Sumatra." Population and Development Review 16, no. 2 (June 1990): 377. http://dx.doi.org/10.2307/1971607.

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Simpson, John H., and Peter McLaren. "Schooling as Ritual Performance: Towards a Political Economy of Educational Symbols and Gestures." Sociological Analysis 48, no. 4 (1988): 388. http://dx.doi.org/10.2307/3710882.

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Kolb, Michael J. "Ritual Activity and Chiefly Economy at an Upland Religious Site on Maui, Hawai'i." Journal of Field Archaeology 21, no. 4 (December 1994): 417–36. http://dx.doi.org/10.1179/009346994797175569.

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Liu, Jules Zhao. "Re-Enchanting Modernity: Ritual Economy and Society in Wenzhou, China by Mayfair Yang." China Review International 26, no. 3 (2019): 211–12. http://dx.doi.org/10.1353/cri.2019.0037.

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Katz, Paul R. "Re-enchanting Modernity: Ritual Economy and Society in Wenzhou, China. By Mayfair Yang." Review of Religion and Chinese Society 8, no. 2 (December 17, 2021): 292–95. http://dx.doi.org/10.1163/22143955-08020011.

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Supatmiwati, Diah, Wiya Suktiningsih, Sutarman Sutarman, Zainudin Abdussamad, and Abdul Muhid. "An Ecolinguistic Study on Ecospiritual Tourism of Rebo Buntung Commoddification." Lingua Cultura 15, no. 2 (November 30, 2021): 183–89. http://dx.doi.org/10.21512/lc.v15i2.7497.

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The research examined the relationship between cultural ritual, linguistic, and ecology in the context of ecotourism. It aimed to encourage, stimulate, and integrate the use of religious tradition’s terms in understanding and reinterpreting the environment and human relations and its roles. Cultural forms and elements basically had the potential to be used as a tourism commodity, meaning that they could be commodified. The research also related to ecolinguistics, a study that discussed language associated with the environment in which the language grew and developed and how it was used by the community. Cultural rituals as a tourism commodity could be a means of maintaining culture and language even though they were commodified for tourism purposes. Thus, the religious-cultural structure of Rebo Buntung and Tetulaq Tamperan should be packaged following its original structure as a medium for cultural and language preservation but also packaged as attractively as possible with a contextual structure that adapted to tourism sites so that could attract tourists. This ecospiritual commodification was expected to be able to budge the economy of the surrounding community. The research was conducted at Ketapang Beach, Tanjung Menangis, Pringgabaya district, and East Lombok where Rebo Buntung ritual was carried out. The research applied a qualitative descriptive method. For this reason, the data obtained were analyzed using qualitative descriptive analysis by describing the data obtained from an informant. On that basis, it can be concluded that the practice of ecospriritual commodification can have multiple effects, not only to preserve culture and language but also to maintain community harmony with nature, as well as improve the economy of the local community.

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TAYLOR, CHRISTOPHER B. "Receipts and Other Forms of Islamic Charity: Accounting for piety in modern North India." Modern Asian Studies 52, no. 1 (January 2018): 266–96. http://dx.doi.org/10.1017/s0026749x17000221.

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AbstractIslamic almsgiving is on the rise among Muslims in India, as charitable donations by individuals come to supplant landed endowments as the lifeblood of many Islamic associations. Techniques of mass fundraising in India by Islamic revivalist movements such as Deoband facilitated their expansion across the subcontinent. Such fundraising depended on documentary practices such as verification letters, lists of donors, and receipts for donations. This article illustrates how charity receipts and other documents that change hands in ritual Islamic almsgiving are also a key part of new Indian Muslim collective identities. Moral ties as well as money circulate in this Islamic charity economy. Financial documents are Islamic philanthropy's answer to ‘print capitalism’, serving as material rituals of symbolic community across vast distances. Moreover, the use of documents in traditional Islamic almsgiving is also inflecting pious Muslims’ spiritualities. Islamic charity receipts in particular are contributing to the individualization of religiosity among Lucknow Muslims. New modes of accounting (originally intended to ensure financial compliance) also allow Muslim almsgivers to ‘account’ for accrued piety in a perceived spiritual merit economy.

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Weitzer, Ronald. "Interaction Rituals and Sexual Commerce in Thailand’s Erotic Bars." Journal of Contemporary Ethnography 50, no. 5 (May 15, 2021): 622–48. http://dx.doi.org/10.1177/08912416211017253.

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This article explores bar prostitution as a distinct sexual arena. Drawing on fieldwork in six red-light districts in Thailand, the article identifies key structural and interactional features of the bars located in these areas. The analysis draws on an “interaction rituals” framework to elucidate scripted encounters between workers and customers, successive ritual chains, and the way departures or “broken chains” help to confirm the existence and vitality of normative chains. I argue, further, that the bars are organized around a distinctive moral economy—a courting-and-dating model—that allows sex workers and their clients to simultaneously downplay their involvement in prostitution and form affective ties with one another. Due to this framing, bar prostitution can be distinguished from most other types of prostitution, where opportunities for destigmatization are either minimal or nonexistent.

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Wu, Jun, Lee-Hsiu Ju, Po-Hsien Lin, and Yanru Lyu. "The Relationship between Form and Ritual in Cultural Sustainability." Sustainability 14, no. 15 (July 26, 2022): 9157. http://dx.doi.org/10.3390/su14159157.

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Intangible cultural heritage tourism has become a hot topic in academia and industry. As a vital tourism resource, intangible cultural heritage can activate the in-depth experience of tourists for local culture to enhance the attraction and competitive advantage of national or regional tourism. From the perspective of culture, design is used to realize a kind of life taste and form a lifestyle through cultural creativity and industry, with applications in different fields to create a human lifestyle through innovative design. This study proposed a framework exploring form and ritual and discusses the aesthetic economy from form (Hi-tech) to ritual (Hi-touch) through case studies. There were three cases that analyzed how to improve local tourism development through the interaction between form and ritual. The results show that this model can integrate sustainable development into intangible cultural heritage tourism and can be further verified in other countries and regions.

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Bohme Bello, Erich. "El Nguillatún de los mapuches: Antropología económica de un hecho social total." Revista de Historia y Geografía, no. 30 (May 15, 2015): 37. http://dx.doi.org/10.29344/07194145.30.386.

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ResumenEste trabajo trata con un ritual tradicional de los mapuches, el Nguillatún.Este ceremonial, notorio dentro de las manifestaciones religiosas de estaetnia, contempla en su realización aspectos que, vistos desde una perspectivamaterial, demuestran en ella la articulación de procesos relativos a la producción,la distribución y el consumo de bienes, es decir trata directamente conla economía y el sustento de esta sociedad en la historia. Consecuentemente,basándonos en sugerencias de Karl Polanyi y Marcel Mauss, en el análisis del Nguillatún podemos advertir aspectos económicos subsumidos en institucion cuya especificidad es diversa, para notar cómo se manifiesta lo económico enla religión de esta sociedad, siendo la economía un aspecto respecto del que –creemos– persiste una gran deuda del mundo académico para con los mapuches.Palabras clave: Mapuches, Nguillatún, Economía, Antropología económica The Mapuches’s Nguillatún:The Economic Anthropology of a Total Social FactAbstractThis paper deals with a traditional ritual of the Mapuche, the Nguillatún. This ceremonial, notorious within the religious manifestations of this ethnic group,includes in itself aspects which, seen from a perspective material, evidence inher the articulation of processes related to the production, distribution andconsumption of goods, in other words, it deals directly with the economyand the livelihood of this society in history. As a result, based on suggestionsby Karl Polanyi and Marcel Mauss, in the analysis of the Nguillatún we candistinguish economic matters subsumed in institutions whose specificity isdiverse, just to see how economy manifests itself in the religion of this society,being the economy an aspect for which -we believe- persists a great debtfrom the academic world to the Mapuche.Key words: Mapuches, Nguillatún, Economy, Economical anthropology

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MOHD HANIPAH, NOORZATULHIDAYAH, DAENG HALIZA DAENG JAMAL, and NASIRIN ABDILLAH. "RITUAL DALAM CERITA RAKYAT DI MUKIM BEBAR, PEKAN, PAHANG, MALAYSIA." International Journal of Creative Future and Heritage (TENIAT) 9, no. 1 (March 31, 2021): 18–29. http://dx.doi.org/10.47252/teniat.v9i1.396.

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Abstrak Cerita rakyat berkembang dari generasi ke generasi dan disampaikan melalui lisan sehingga cerita rakyat dikenali sebagai sastera rakyat naratif nusantara. Cerita rakyat dianggap sebagai media hiburan pada zaman dahulu yang sarat dengan nilai-nilai pengajaran. Namun begitu, jika cerita rakyat difahami dan diteliti ia mempunyai hubung kait antara kehidupan masyarakat dengan kebudayaan masyarakatnya seperti kepercayaan, sistem kekeluargaan dan ekonomi. Namun, kini cerita rakyat semakin kurang mendapat tempat di hati generasi kerana kewujudan teknologi moden. Lantaran itu, kajian ini bertujuan mengenalpasti dan membincangkan ritual yang terkandung dalam cerita rakyat di Mukim Bebar Pekan, Pahang. Seterusnya, kajian ini juga menggunakan landasan teori fungsionalisme bagi analisis perbincangan. Metodologi kajian adalah secara kualitatif melalui kajian kerja lapangan iaitu kaedah temu bual berstruktur yang melibatkan tukang-tukang cerita di Mukim Bebar Pekan, Pahang. Hasil kajian mendapati ritual yang terdapat dalam cerita rakyat di Mukim Bebar Pekan, Pahang mempunyai hubung kait yang rapat dengan kebudayaan masyarakat Melayu dan masih diaplikasikan dalam kehidupan sesetengah masyarakat di kampung tersebut hingga ke hari ini. Abstract Folklore grows from generation to generation and is conveyed orally until it is known as folk narrative literature of the archipelago. Folklore was known as an entertainment medium in ancient times laden with teaching values. Folklore has a relation between the life of the community and the culture of the community, projected through beliefs, family system and economy. However, folktales are now less appreciated as among the younger generation, mostly due to the modern technology advancement. This study aims at identifying and discussing the rituals contained in the folklore collected at Mukim Bebar Pekan, Pahang. This study also uses the theoretical foundation of functionalism in the discussions and analyses. The research methods employed are qualitative and a fieldwork involving a structured interview method of the storytellers in Mukim Bebar Pekan, Pahang. It can be concluded that there is a close relation between the community and its culture where some rituals are still being practiced in the lives of some people in the village, even up to now.

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40

Budja, Mihael. "The transition to farming and the ceramic trajectories in Western Eurasia. From ceramic figurines to vessels." Documenta Praehistorica 33 (December 31, 2006): 183–201. http://dx.doi.org/10.4312/dp.33.17.

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In Eurasia the invention of ceramic technology and production of fired-clay vessels has not necessarily been related to the dynamics of the transition to farming. The invention of ceramic technology in Europe was associated with female and animal figurine making in Gravettian technocomplex. The fired-clay vessels occurred first in hunter-gatherer contexts in Eastern Eurasia a millennia before the agriculture. The adoption of pottery making in Levant seems to correlate with the collapse of the ‘ritual economy’, social decentralisation and community fragmentation in the Levantine Pre-Pottery Neolithic. In South-eastern Europe the adoption of pottery making was closely associated with social, symbolic and ritual hunter-gatherers’ practices.

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41

Kinahan, John. "Archaeological Evidence of Domestic Sheep in the Namib Desert During the First millennium AD." Journal of African Archaeology 14, no. 1 (November 1, 2016): 7–17. http://dx.doi.org/10.3213/2191-5784-10280.

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Bones of domestic sheep dated to the early first millennium AD are described from the Dâures massif in the Namib Desert. The remains confirm earlier investigations which inferred the acquisition of livestock from indirect evidence in the rock art, suggesting a fundamental shift in ritual practice at this time. Dating of the sheep remains is in broad agreement with the dating of other finds in the same area and in southern Africa as a whole. The presence of suspected sheep bone artefacts, possibly used for ritual purposes, draws attention to the importance of livestock as more than a component of diet in the changing economy of hunter-gatherer society.

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42

Müller, Johannes, Timo Seregély, Cornelia Becker, Anne-Mette Christensen, Markus Fuchs, Helmut Kroll, Doris Mischka, and Ulrich Schüssler. "A Revision of Corded Ware Settlement Pattern –New Results from the Central European Low Mountain Range." Proceedings of the Prehistoric Society 75 (2009): 125–42. http://dx.doi.org/10.1017/s0079497x00000323.

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The excavation of the Wattendorf-Motzenstein Corded Ware settlement in Franconia (Germany) has yielded new information with regard to the architecture, economy, and ritual activities, as well as the social organisation of Final Neolithic groups in Central Europe. The settlement is dated to 2660–2470 cal BC and was an agrarian community. Detailed analyses of the material culture combined with biological and pedological parameters allowed new interpretations regarding Corded Ware economies as well as domestic and ritual spheres. The settlement contained about 35 individuals at most, who were organised in fewer than eight households. The exceptional results obtained call for further research strategies to be developed.

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43

Reeves, Madeleine. "Black Work, Green Money: Remittances, Ritual, and Domestic Economies in Southern Kyrgyzstan." Slavic Review 71, no. 1 (2012): 108–34. http://dx.doi.org/10.5612/slavicreview.71.1.0108.

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Drawing on ethnographic and survey data, Madeleine Reeves explores the meanings and impact of large-scale seasonal labor migration to Russia on a group of four kin-related villages in southern Kyrgyzstan. Although remittances have come to figure centrally in domestic budgets of migrant families, it is to questions of political economy that we must turn to understand the shift away from small-scale farming toward migrant work. Reeves examines a range of factors mediating decisions to migrate, including the role of social networks and sibling hierarchies; the emergence of growing economic differentials between migrant and nonmigrant households, and the growing importance for young men of a period of work “in town” (shaarda) in proving their eligibility for marriage. Although patterns of economic activity in southern Kyrgyzstan have changed dramatically in recent years, Reeves argues that new forms of engagement in distant labor markets are also being used to sustain patterns of ritual gifting and expressions of ethnic and religious identity that are imagined and articulated precisely as expressions of social continuity.

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44

Howkins, Alun, and Linda Merricks. "‘Wee be black as Hell’: Ritual, Disguise and Rebellion." Rural History 4, no. 1 (April 1993): 41–53. http://dx.doi.org/10.1017/s0956793300003472.

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This essay began from a continuity, or perhaps a persistence. Working as historians and cultural critics in very different periods, early modern England and the nineteenth-century countryside, we have both been struck for some years by continuities of behaviour in situations of riot or disorder. At one level this was first pointed to in the work of E.P. Thompson and George Rude in relation to eighteenth-century riot. Both these writers argued that far from riot being a spontaneous, anarchic and random event it was nearly always structured and organised. Thompson in particular introduced, through the notion of ‘moral economy’, the idea that rioters shared ideas about ‘right’ which Were related to an earlier customary social and economic order. From a very different, but equally important perspective, we have both been profoundly influenced by the flowering of cultural studies associated with the work of Mikhail Bahktin, and cultural anthropology growing from the work of Victor Turner and Pierre Bourdieu. In these Writers we found arguments about boundaries and structures which were both erected and transgressed by rituals of various kinds. Finally, a very few historians working on riot and popular disorder have been struck by the same continuity, notably, Michael Beames in his study of Whiteboyism, and very recently, Andrew Charlesworth in the Pages of this journal. This brief essay will seek to illuminate our notion of continuity, using some of these ideas. It is offered not as a definitive piece, but rather as an interpretation of some of these materials.

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Peng, Ye, and Bing He. "The Research on Evolve of Idea on Urban Space Construction in China." Applied Mechanics and Materials 409-410 (September 2013): 891–95. http://dx.doi.org/10.4028/www.scientific.net/amm.409-410.891.

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There is five stages for the China's urban space construction’s ideas with the evolve of china, the first phase is the pre-1859 phase, the dominant ideology in this time is a traditional Chinese ritual ideas; the second phase is 1859-1949, this stage is a interation of the traditional Chinese ritual and Western ideas; the third stage is 1949-1979, the stage is under the influence of the government authority to create urban space; the fourth stage is the 1979-2009, this stage is under the influence of the market economy to create urban space; the fifth stage is in 2009 and beyond, this stage will be the next multi-cultural identity and values of urban space construction.

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Guthrie, Jason Lee. "Poor Richard Revised: Benjamin Franklin and the Ritual Economy of Copyright in Colonial America." American Journalism 35, no. 3 (July 3, 2018): 315–33. http://dx.doi.org/10.1080/08821127.2018.1491205.

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47

Pugh, Daniel. "The Aker Site (23PL43): Lithic Economy and Ritual Aggregation among the Kansas City Hopewell." Plains Anthropologist 46, no. 177 (August 2001): 269–82. http://dx.doi.org/10.1080/2052546.2001.11932034.

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Gauthier, François. "Mayfair Mei-Hui Yang, Re-enchanting Modernity. Ritual Economy and Society in Wenzhou, China." Archives de sciences sociales des religions, no. 196 (December 4, 2021): 450–53. http://dx.doi.org/10.4000/assr.65664.

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Kudinova, Maria A. "Images of Dogs in Chinese Rock Art." Oriental Studies 19, no. 10 (2020): 23–34. http://dx.doi.org/10.25205/1818-7919-2020-19-10-23-34.

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The paper analyzes images of dogs in rock art of China. According to the semantics of compositions the following groups can be distinguished: hunting dogs, herding dogs, guard dogs, using of dogs in rituals, mythological and folklore motifs and other images. According to the distribution of different thematic groups of images, two big areas – northern and south-western – can be seen. In northern regions of China (Xinjiang Uyghur Autonomous Region, Inner Mongolia Autonomous Region, Ningxia Hui Autonomous Region, Gansu Province) the scenes of practical use of dogs (hunting, grazing, guarding herds and dwellings) prevail, which can be explained by the characteristics of the economic structure of the nomadic peoples who inhabited these territories. The images of a horseman followed by a dog and a bird of prey seen in Xinjiang and Inner Mongolia can be interpreted as depictions of some motifs of heroic epos of Central Asian nomadic peoples. Other compositions in northern regions have been found to depict not only “realistic”, but “mytho-ritual” interpretations as well. In south-western regions (Guangxi Zhuang Autonomous Region, Yunnan Province, Sichuan Province) the images of dogs in ritual and/or a mythological context are more common. It is likely connected with the less practical importance of dogs in the agricultural economy and the higher status of this animal in the spiritual culture of the peoples of Southern China. Rock paintings in Cangyuan County, Yunnan Province, is an exception that combines the images belonging to both traditions, namely a picture of a hunting dog and a dog as a sacrificial animal. Some images cannot yet be deciphered unequivocally.

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Gauthier, François. "Rave and religion? A contemporary youth phenomenon as seen through the lens of religious studies." Studies in Religion/Sciences Religieuses 33, no. 3-4 (September 2004): 397–413. http://dx.doi.org/10.1177/000842980403300307.

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This article examines the contemporary phenomenon of raves. Although explicit religious references abound in rave culture and also in scholarly interpretations of raves, these references are generally analogous and avoid direct mention of "religion" proper. In this article, we apply the theory of displacement of religious experience and the sacred to draw out the structural and phenomenological religious homology of raves and set the study of this youth phenomenon and the subculture which surrounds it firmly within the field of religious studies. We also propose avenues for further investigation. The article begins with a brief history and definition of "rave." Then it turns to the symbolic and religious references found in raves as well as the meanings both participants and commentators attribute to this phenomenon. Third, it presents and discusses the ritual structure of rave, using the theory of the mechanism and dynamics of the transgression-fuelled festal ritual ( la fête), as defined by Georges Bataille. Its purpose is to contribute to an understanding of how contemporary religious economy develops, particularly a religious economy that concerns a now largely secularized youth.

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