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Готові списки джерел за темами / Ritual reinvention

Добірка наукової літератури з теми "Ritual reinvention"

Автор: Grafiati

Опубліковано: 7 липня 2024

Оновлено: 7 липня 2024

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Статті в журналах з теми "Ritual reinvention":

1

Chan, Abdul Hamid, Muhammad Fazli Taib Saearani, and Salman Alfarisi. "The Acculturation of Malay-Islamic Elements in the Dabus Dance Ritual in the Malay Community of Perak, Malaysia." Harmonia: Journal of Arts Research and Education 24, no. 1 (July 5, 2024): 134–48. http://dx.doi.org/10.15294/harmonia.v24i1.46744.

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The main objective of this study is to examine the Islamic and Malay elements that are acculturated in the Dabus dance ritual of Perak, Malaysia. The focused group of this study is the Dabus of Tanjung Bidara village, estimated to have been established since the 1818s. However, throughout that time, the perception of the Malay community has not been strong yet, specifically regarding the ritual relationship of the Dabus dance with Islamic values. In fact, not infrequently, Dabus dance rituals are seen as contradicting the values of Islam itself. It is even seen over as skewed by some of the Malay community. However, in terms of history, meaning, practice, and ritual function, the Dabus dance itself cannot be separated from Islam. The study was designed as a field study. The data collected is qualitative and analysed critically using ritual theory, cultural symbols, and acculturation. Data was collected through interviews, field observations, and documents. Other data sources include a review of text, photos, videos, and relevant articles. The findings show that 1) the process of Malay-Islamic acculturation in Dabus dance rituals has been since the arrival of Dabus dance in the Malay peninsula and continues until now; 2) one of the most significant Islamic-Malay acculturation methods and strategies is the reinvention of the Dabus dance over time; 3) Islamic-Malay acculturation includes not only physical forms (forms, structures, and ritual elements) but also non-physical aspects (doa, zikir, selawat, berzanji, belief).

2

Hernández Garavito, Carla. "Producing legibility through ritual: The Inka expansion in Huarochirí (Lima, Peru)." Journal of Social Archaeology 20, no. 3 (April 22, 2020): 292–312. http://dx.doi.org/10.1177/1469605320920127.

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This article builds a framework for the analysis of the Inka Empire’s (1400–1532 CE) expansion in the Peruvian highlands. Drawing from recent archaeological excavations at the site of Canchaje (Huarochirí), I propose that the Inka built upon cultural familiarities between them and their subjects by using ritual emplacements (rock outcrops and plazas) as arenas of mediation. At the same time, the construction of mutual legibility enabled subjected communities to maintain and redefine their cultural practices in ways that survived the Inka Empire. By recasting the Inka from foreign conqueror to new kin within local ritual systems, the people of Huarochirí reinvented their traditions to garner political agency. Using archaeological data and colonial-period documents, I show that local agency informed empire-building, leading to the reinvention of local traditions. Ultimately, my work shows how mutual legibility was built on the ground while exploring specific instances of negotiation through ritual.

3

kinney, alison. "Kieflies." Gastronomica 12, no. 4 (2012): 12–14. http://dx.doi.org/10.1525/gfc.2012.12.4.12.

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The essay explores the connection between a family's history and a traditional holiday recipe. Kieflies, or kifli, are Hungarian walnut crescents baked by the author's family at Christmas. The tradition of baking kiflis, like the family itself, has no clear, authentic origin myth; rather, the passage of the ritual from one generation to the next is marked by distortion and reinvention: the mystery of the family's Hungarian Jewish origins; the development of a non-consanguineous lineage, from Irish daughters-in-law to Korean adoptees; and the strategies of evasion, survival, storytelling, adaption, and imagination that both obscure and enrich the ritual. The author has assumed the role of kieflie-baker to her adoptive family, applying her own innovations and interpretations to the tradition, as her mother, aunt, grandmother, and great-aunts did before her.

4

Mantsinen, Teemu T. "Pilgrimage as a Reproduction of Sacred Landscape in Finnish Karelia and the Russian Border Zone." Temenos - Nordic Journal of Comparative Religion 56, no. 1 (June 15, 2020): 7–32. http://dx.doi.org/10.33356/temenos.89107.

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This article examines how pilgrimages are constructed as a shared ritual of seeking sacred traces, thus creating and reproducing the sacred landscape. It studies an annual event with three connected Finnish Karelian Orthodox processions as a pilgrimage from an anthropological perspective. The event combines various motives, goals, and participants through a similar construction of the sacred landscape, with rituals of nding and creating the sacred in and for the landscape with personal experiences and stories of the imagined past. These processions, one of which crosses the border with modern Russia, attract participants motivated by both religious and heritage tourism. The article draws inspiration from Laura Stark’s notion of a ‘cult of traces’ and engages with pilgrimage studies and theories to offer an analysis of how various acts such as religious rituals, storytelling, and taking pictures are combined in the reproduction and reinvention of the imagined past and the creation of a marked meaningful present to construct and sustain a sacred landscape, thus forming a pilgrimage.

5

Adebanwi, Wale. "The carpenter's revolt: youth, violence and the reinvention of culture in Nigeria." Journal of Modern African Studies 43, no. 3 (July 28, 2005): 339–65. http://dx.doi.org/10.1017/s0022278x0500100x.

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This paper examines the cultural repertoires of the youthful, ‘militant’ faction of the Oodua People's Congress (OPC) in Nigeria, pointing to ways in which violence and ritual can be interpreted both as an instrumentally rational strategy of power struggle and as a form of symbolic action with cultural meanings. The OPC case strongly challenges the bifurcation of tradition and modernity, given the way the group appropriate culture in negotiating Yoruba identity, while also retaining democratic rhetoric. It argues that the activities of the OPC constitute not stable, bounded manifestations of culture, but rather fluid, ambivalent and paradoxical ethnic-power relations and formations.

6

BOWLES, BRETT. "MARCEL PAGNOL'S THE BAKER'S WIFE, A CINEMATIC CHARIVARI IN POPULAR FRONT FRANCE." Historical Journal 48, no. 2 (May 27, 2005): 437–69. http://dx.doi.org/10.1017/s0018246x05004462.

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Taking an anthropological approach, this article interprets Pagnol's critically acknowledged classic as a reinvention of a carnivalesque ritual practised in France from the late middle ages through the late 1930s, when ethnographers observed its last vestiges. By linking La Femme du boulanger (The baker's wife, 1938) to contemporaneous debates over gender, national decadence, and the definition of French cultural identity, I argue that the film recycles the charivari's long-standing function as a tool of popular protest against social and political practices regarded as detrimental to the welfare of the nation. In the context of the Popular Front, Pagnol's charivari ridiculed divisive partisan politics pitting Left against Right, symbolically purged class conflict from the social body, and created a new form of folklore that served as a focal point for the communitarian ritual of movie-going among the urban working and middle classes. In so doing, the film promoted the ongoing shift in public support away from the Popular Front in favour of a conservative ‘National Union’ government under Prime Minister Edouard Daladier, who in 1938–9 assumed the role of France's newest political patriarch.

7

Ng, Morgan. "The Renaissance Superstructure." Journal of the Society of Architectural Historians 81, no. 3 (September 1, 2022): 320–41. http://dx.doi.org/10.1525/jsah.2022.81.3.320.

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Abstract The Renaissance Superstructure charts the sixteenth-century reinvention of what Morgan Ng calls the superstructure: a typology of elevated defensive corridors that emerged during the Middle Ages and once traversed many European cities. Not unlike private helicopters today, such pathways afforded rulers secure and privileged mobility, enabling them to travel between their urban and extramural strongholds while remaining high above the chaos of the street. Against all odds, superstructures continued to thrive well into the early modern period, despite their military vulnerability in the age of artillery warfare. By morphing from utilitarian defenses into monumental systems of circulation, they served the rising bureaucratic, ritual, and symbolic demands of absolutist courts. The unlikely survival of an obsolescent architecture opens a window onto the complex dynamics of technical evolution and cultural change.

8

Asamoah-Gyadu, J. Kwabena. "Signs, Tokens, and Points of Contact: Religious Symbolism and Sacramentality in Non-Western Christianity." Studia Liturgica 48, no. 1-2 (September 2018): 127–46. http://dx.doi.org/10.1177/00393207180481-210.

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The development of Christianity as a non-Western religion since the middle of the 20th century has generated changes that distinguish it from the expressions of faith inherited from the West. Christian religious innovation and new ways of expressing the faith have become the hallmarks of African Christianity. One way in which these religious changes are discernible is the use of “signs and tokens”, that is, physical substances that in the hands of religious functionaries acquire a sacramental value and that for example serves as support to the sorts of interventionist ministries associated with Pentecostal/charismatic ministries. A classic example of the new sacramental substances is the widespread use of the anointing oil. The anointing oil has become an important “point of contact” in African Christian rituals of healing and supernatural interventions. The use of oil for anointing is not necessarily new in the historic Christian traditions. However, in contemporary African Christianity, it has been reinvented and instituted in healing and deliverance and exorcism rituals that go beyond what was familiar in the older religious traditions. In this essay, we reflect on new sacraments also re-designated as signs and tokens such as the reinvention of the anointing oil as a therapeutic substance in contemporary forms of African Christianity. The new ritual order and the perception of sacraments as therapeutic substances helps us to understand what non-Western Christians, through popular religious innovations, consider important in a faith whose liturgical standards were originally set by Western missionaries.

9

Egreteau, Renaud. "Fashioning Parliament: The Politics of Dress in Myanmar’s Postcolonial Legislatures." Parliamentary Affairs 72, no. 3 (June 26, 2018): 684–701. http://dx.doi.org/10.1093/pa/gsy026.

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AbstractThis article discusses the significance of dress codes and clothing in postcolonial Myanmar’s successive legislatures. Burmese representatives have since the 1950s been strongly encouraged to wear dignified garb and non-Western dress when carrying out their duties in parliament. What does it tell us? The contribution of this study based on field interviews and the analysis of newspaper reports and parliamentary procedures, is threefold. It first sheds light on Myanmar’s understudied parliamentary history and some of its startling institutional continuities despite decades of military rule. It then shows how the fashioning and reinvention of traditional attires by Burmese parliamentarians has accelerated the pace of decolonisation, while serving as an effective tool of representation. Lastly, it argues that the ritual of dress in parliament has contributed to a persistent reification of identities, thereby reinforcing the politicisation of ethnicity in an already fragmented Myanmar society.

10

Mousavi, Atefeh Seyed. "Reinventing a Traditional Ritual." Anthropology of the Middle East 17, no. 1 (June 1, 2022): 42–62. http://dx.doi.org/10.3167/ame.2022.170104.

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This article explores recent ritual developments in the Iranian religious culture honouring Ali-Asqar (d. 680 CE), the infant son of Imam Husayn. In 2003, a new ritual, the Husayni Infancy Conference, was introduced. The ritual is the only public Muharram assembly dedicated to women and their infants. Based on observation and interviews, I identify ritual transformations, terms of institutionalisation, and the staging of rituals and their structure, and I also examine the objectives behind the Conference from the perspectives of the organisers and participants. I argue that the organisers seek to promote new interpretations of the significance of the Battle of Karbala. This objective is shared by some participants whereas many continue to seek out traditional reasons to commemorate the Battle, such as receiving God’s blessings. Attending large ritual gatherings also offers opportunities for socialising and empowerment.

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Дисертації з теми "Ritual reinvention":

1

Batik, Paul. "Reinvention of Taoist ritual among Yao minorities." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape2/PQDD_0034/MQ64128.pdf.

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2

Batik, Paul. "Reinvention of Taoist ritual among Yao minorities." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30146.

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The subject of our research is reinvention of Taoist ritual among Yao minorities. Imperial protocolary deeds are examined as one form of proceedings open to transformation. Liturgy or ritual installations are discussed with reference to choreography and scenography. Fieldnotes from Thailand, 1995, are provided as a side illustration.

3

Talin, Piera. "Ayahuasca Crossroads : an ethnography of the circulation of ayahuasca rituals between urban Brazil and Europe." Electronic Thesis or Diss., Paris, EHESS, 2024. http://www.theses.fr/2024EHES0060.

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Cette thèse a pour objet les nouveaux usages rituels de l’ayahuasca, un breuvage d’herbes amazonien aux propriétés psychoactives, qui naissent de son passage d’un cadre traditionnel à un cadre cosmopolite urbain. Mon étude porte sur des exemples particuliers de transformation et de réinvention de l’ayahuasca, à savoir, d’une part, des groupes qui développent des rituels et des pratiques thérapeutiques novatrices, hybrides et artistiques, mettant en jeu des questions de justice sociale, d’accessibilité et de genre; et, de l’autre, les adaptations des plantes, de la matérialité et des formules de l’ayahuasca dans ses circulations entre le Brésil et l’Europe. Elle propose d’étudier ces objets ethnographiques par le prisme du concept afro-brésilien d’encruzilhada. Se traduisant littéralement par « croisement », ou « carrefour », l’encruzilhada est à la fois un concept polysémique et une approche épistémologique, centrale dans la pensée afro-brésilienne. Cette notion me permet de mettre en lumière les enjeux politiques inextricablement mêlés aux transformations esthétiques, performatives et matérielles de l’ayahuasca, et de m’intéresser aux multiplicités ambivalentes inhérentes à sa diffusion contemporaine. L’ayahuasca et ses transformations actuelles représentent un cas emblématique de la manière dont circulent certaines plantes médicinales du Sud global. Elles empruntent des routes qui, en dépit des évolutions technologiques, infrastructurelles et géographiques, sont les mêmes que celles qu’empruntent les personnes, les plantes et les biens depuis l’Amérique du Sud vers l’Europe, et depuis l’Afrique vers le continent américain. Le paysage vaste et divers de la diffusion de l’ayahuasca donne lieu à une multiplicité de rencontres, entre cultures autochtones, religions de l’ayahuasca, approches psycho-spirituelles modernes et biomédecine. Une telle diversité de rituels et de formulations ne peut être comprise si on l’étudie par un prisme unique. Plutôt que de mettre l’accent sur les dichotomies entre fixité et innovation, tradition et invention, ma recherche se concentre sur les fissures qui naissent de ce renouvellement des structures rituelles et qui rythment leurs cycles de vie. Cette recherche s’appuie sur un travail de terrain ethnographique multi-situé, entre le Brésil, l’Italie et les Pays-Bas, et met en œuvre la méthodologie de la recherche ethnographique multidimensionnelle développée par Peterson et Olson. Les contextes urbains sont des terrains idéaux pour étudier les rencontres entre les différentes ontologies et les différents paradigmes thérapeutiques dans le champ de l’ayahuasca. Par l’étude de ces croisements, ce travail s’intéresse à ce que l’ayahuasca a à nous dire sur les changements rituels, sociaux, et matériels
This research examines emergent formations of ayahuasca ritual use, an Amazonian herbal brew with psychoactive properties, as it travels from traditional contexts to urban cosmopolite settings.The analysis focuses on specific examples of transformation and reinvention; namely groups developing innovative, artistic and hybrid ritual and therapeutic practices to address social justice, access and gender, and the adaptations of ayahuasca plants, materials and formulas in its circulations between Brazil and Europe.It proposes to look at these ethnographic cases through the lens of the Afro-Brazilian concept of encruzilhada. Literally meaning crossroads, encruzilhada is a core polysemic concept and epistemological approach in Afro-Brazilian thought, that I introduce in the analysis of ayahuasca as this concept enables me to shed light on the politics entangled in aesthetic, performative and material transformations and to address the inherent and ambivalent multiplicities in the contemporary diffusion of ayahuasca. Ayahuasca and its ongoing transformations represent a peculiar case of how plant medicines from the Global South circulate, on routes that, despite their ever-changing technological, infrastructural and geographical dimensions, have involved the circulations of people, plants and goods extracted from South America towards Europe and from Africa through the Atlantic. The vast and eclectic landscape of ayahuasca diffusion, characterised by multiple encounters between indigenous cultures, ayahuasca religions, modern psychospiritual approaches and biomedicine, and such multiplicity of rituals and formulations, can hardly be understood from a single lens.My analysis of ritual, rather than exacerbating dichotomies between fixity and innovation, tradition and invention, focuses on the cracks from which innovations in ritual structure emerge and mark rituals’ life cycles. This research is grounded in multi-sited ethnographic fieldwork realised in Brazil, Italy and the Netherlands, and was developed using multi-dimensional ethnographic research design, as developed by Peterson & Olson. The urban contexts are peculiar sites to look at the encounters between different ontologies and healing paradigms occurring in the field of ayahuasca, and therefore, through the analysis of these crossroads, this study looks at what ayahuasca can tell us about ritual, social and material change

Книги з теми "Ritual reinvention":

1

Belasco, Daniel. Reinventing ritual: Contemporary art and design for Jewish life. New York: Jewish Museum, 2009.

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2

Belasco, Daniel. Reinventing ritual: Contemporary art and design for Jewish life. New York: Jewish Museum, 2009.

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3

Hackler, M. B. Culture after the hurricanes: Rhetoric and reinvention on the Gulf Coast. Jackson: University Press of Mississippi, 2010.

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4

Somov, Pavel. Reinventing the meal: How mindfulness can help you slow down, savor the moment, and reconnect with the ritual of eating. Oakland, Calif: New Harbinger Publications, 2012.

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5

Chen, Huai-yu. Honoring the Dead. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190278359.003.0007.

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One of the most striking features of Buddhism was its impact on Chinese funeral and mortuary culture and practice. For example, the portrait eulogy and its related ritual practice transformed from an indigenous tradition to a hybrid tradition. Although both the posthumous portrait and the portrait eulogy appeared in pre-Buddhist Chinese history, they entered traditional funeral rites and eventually became a Buddhist reinvention due to the efforts of both monks and literati. During the third to the sixth centuries, the portrait eulogy in Chinese society experienced a twofold transformation, from the rhetorical tool of political and social value system to the cultural and religious tool of social and family commemorations, and also from the part of the government-sponsored political practice to the part of private and individual ritual practice.

6

Nagarajan, Vijaya. Competitions: From Village to City. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780195170825.003.0008.

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This chapter describes three very different kōlam competitions in Tamil Nadu. The first is an unofficial, informal, and playful village contest. The second is part of a festival celebrating Āṇṭāḷ, the female saint. The third is a large, official competition in the city of Madurai, cosponsored by a museum, a newspaper, and the multinational corporation Colgate. These larger competitions have thrust the kōlam into the public sphere, revealing the continual reinvention of the kōlam. The author meditates on the difference between the public and private sphere throughout the chapter, how the kōlam ritual oscillates between the two, and how this influences women’s larger role in society.

7

Wang, Xiaoxuan. Maoism and Grassroots Religion. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190069384.001.0001.

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This book explores grassroots religious life under and after Mao in Rui’an County, Wenzhou, in southeastern China, a region widely known for its religious vitality. Drawing on hitherto unexplored local state archives, records of religious institutions, memoirs, and interviews, it tells the story of local communities’ encounters with the Communist revolution, and their consequences, especially the competitions and struggles for religious property and ritual space. It demonstrates that, rather than being totally disrupted, religious life under Mao was characterized by remarkable variance and unevenness and was contingent on the interactions of local dynamics with Maoist campaigns—including the land reform, the Great Leap Forward, and the Cultural Revolution. The revolutionary experience strongly determined the trajectories and development patterns of different religions, inter-religious dynamics, and state-religion relationships in the post-Mao era. This book argues that Maoism was destructively constructive to Chinese religions. It permanently altered the religious landscape in China, especially by inadvertently promoting the localization and even (in some areas) the expansion of Protestant Christianity, as well as the reinvention of traditional communal religion. In this vein, the post-Mao religious revival had deep historical roots in the Mao years, and cannot be explained by contemporary economic motives and cultural logics alone. This book calls for a renewed understanding of Maoism and secularism in the People’s Republic of China.

8

Hackler, M. B. Culture after the Hurricanes: Rhetoric and Reinvention on the Gulf Coast. University Press of Mississippi, 2010.

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9

Culture after the Hurricanes: Rhetoric and Reinvention on the Gulf Coast. University Press of Mississippi, 2013.

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10

Altman, Donald. Reinventing the Meal: How Mindfulness Can Help You Slow down, Savor the Moment, and Reconnect with the Ritual of Eating. Little, Brown Book Group Limited, 2012.

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Частини книг з теми "Ritual reinvention":

1

Zamfir, Korinna. "Ritual Reinvention and the Celebration of the Eucharist in Times of Crises." In Religious Responses to Pandemics and Crises, 100–115. London: Routledge, 2023. http://dx.doi.org/10.4324/b22930-9.

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2

Sharratt, Nicola. "Rejecting, reinventing, resituating." In Rituals, Collapse, and Radical Transformation in Archaic States, 123–46. Names: Murphy, Joanne M. A., 1971– editor. Title: Rituals, collapse, and radical transformation in archaic states / edited Joanne M.A. Murphy. Description: Abingdon, Oxon ; New York, NY : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429278020-7.

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3

Biernacki, Richard. "Inside the Rituals of Social Science." In Reinventing Evidence in Social Inquiry, 1–26. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137007285_1.

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4

Vaccaro, Daniela, and EunJi Cho. "Rituals as Design Objects: A Relational Approach for Infrastructuring Urban Commons." In [ ] With Design: Reinventing Design Modes, 1037–48. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-4472-7_68.

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5

"The First Costume: Ritual and Reinvention." In Costume in Performance. Bloomsbury Academic, 2017. http://dx.doi.org/10.5040/9781474285353.ch-001.

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6

Royo, Alessandra Lopez y. "The Reinvention of Odissi Classical Dance as a Temple Ritual." In The Archaeology of Ritual, 155–82. Cotsen Institute of Archaeology Press, 2007. http://dx.doi.org/10.2307/j.ctvdjrr7s.12.

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7

Sun, Anna. "The Contemporary Revival and Reinvention of Confucian Ritual Practices." In Confucianism as a World Religion. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691155579.003.0009.

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This chapter evaluates interviews and participant observations in various Confucian temples throughout China, suggesting that there is a noteworthy reinvention of religious ritual practices in Confucian temple settings, as well as a revival of Confucian social rituals in today's China. The Confucian temple life in Taiwan provides a good comparison case, both echoing many of the practices seen in Mainland China and proposing possible future directions that Confucian temple life in Mainland China might take. Related fieldwork includes visits to non-Confucian temples in which Confucius is also venerated, both in Mainland China and Taiwan. The chapter shows how this revival process is by no means uniform but is shaped by differences in local religious history, regional economic development, and the historical status of the temples.

8

"Chapter 8. The Contemporary Revival and Reinvention of Confucian Ritual Practices." In Confucianism as a World Religion, 153–72. Princeton University Press, 2013. http://dx.doi.org/10.1515/9781400846085-011.

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"Failure Of Ritual Reinvention? Efficacious New Rituals Among Taiwan’s Aborigines Under The Impact Of Religious Conversion And Competition Between Elites." In When Rituals go Wrong: Mistakes, Failure, and the Dynamics of Ritual, 325–35. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004158115.i-377.116.

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10

Otero, Solimar. "Gender in Caribbean Religion." In The Oxford Handbook of Caribbean Religions, 321–34. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780190916961.013.23.

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Анотація:

Abstract This chapter focuses on Afro-Caribbean expressions of gender, power, and place in traditions like Lukumí, Vodou, Palo, and Espiritismo. Gender is the focal point where race, colonialization, and sexuality come together to illuminate the intersectionality and fissures of creolized cultural life. The ways that gender is performed, produced, and circumscribed in Afro-Caribbean religious expression situate the nature of heated debates about authenticity, modernity, and nation-building in the Caribbean. This analysis of gender in Caribbean religion explores ritual, ethnography, and narrative. It will pay special attention to sites of reinvention and vernacular expressions coming from especially women and LGBTQ practitioners of Afro-Caribbean religions.