Статті в журналах: "Royal entries and ceremonies"

1

Kisby, Fiona. "“When the King Goeth a Procession”: Chapel Ceremonies and Services, the Ritual Year, and Religious Reforms at the Early Tudor Court, 1485–1547." Journal of British Studies 40, no. 1 (January 2001): 44–75. http://dx.doi.org/10.1086/386234.

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There is general agreement now that the court of Henry VIII and his father wasthecenter of politics, patronage, and power in England. It is also well understood how access to the king—the sole font of that power—and the ability to catch “either his ear or his eye” headed, to a large extent, the agenda of any ambitious courtier. Patronage is a theme that has accordingly dominated the historiography of the Tudor royal household, and indeed this is one of the two major concerns of court historians of the early modern period in general. Ceremony is the second, and the Tudor court has been the focus of study in this respect too, as the work of Jennifer Loach and Sidney Anglo attests. Yet while the occasional ceremonies of state (funerals, coronations, royal entries) and of “spectacles” (revels, pageants, and plays) have been the subject of detailed investigation, those that took place on a regular basis exclusively within the physical confines of the royal houses have received very little attention. Consequently historians have failed to notice a fundamental fact of which all courtiers were aware: that, by the early Tudor period and quite probably well before, the weekly routine of ceremony at the English court was structured by the liturgical calendar and thus dominated by religious culture.It is possible that this historiographical lacuna has arisen because the history of the chief organ of religious ceremonial in the royal household—the chapel royal—has largely been neglected.

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2

Rodríguez, Ana. "Royal Entries in Conquered Towns. Mosques, Cathedrals and the Power of Buildings (Castile-Leon, 11th-13th Centuries)." Culture & History Digital Journal 11, no. 2 (November 16, 2022): e016. http://dx.doi.org/10.3989/chdj.2022.016.

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Written sources of the kingdoms of Castile-Leon describing processions and royal entries in the 11th-13th Centuries are not commonly found. The absence of such ceremonies makes it difficult to recognize the topography of power through remarkable buildings as well as the hierarchies among their ecclesiastical and secular participants. This absence prevented the kings of Castile and Leon from being seen publicly and visiting some iconic processional spots which provided the right atmosphere for the most solemn rituals in a medieval monarch’s life. King Alfonso VI’s entry into Toledo in 1085 set a new precedent put into practice by his successors during the Christian conquests of al-Andalus cities, which took place until the mid-13th Century. The transformation of the congregational mosques in the conquered cities provided a unique opportunity for victorious monarchs to display their power through the appropriation of urban spaces. The king’s central role in the ecclesiastical rituals of purification and the subsequent control over the fate of the most representative buildings allow these processions to be considered as spatial and ritual phenomena.

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3

Goodall, John A. "Some Aspects of Heraldry and the Role of Heralds in Relation to the Ceremonies of the Late Medieval and Early Tudor Court." Antiquaries Journal 82 (September 2002): 69–91. http://dx.doi.org/10.1017/s000358150007373x.

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The present study arose from the need to provide the background for understanding theheraldry mentioned in the post-mortem inventories of Henry VIII, and while it seems unlikely that this commentary will appear in the foreseeable future it fills agap in the heraldic literature. The role of the ‘British History’ in English royal propaganda and state ceremonials antedated the accession of Henry VII as is evidenced by the material prepared in relation to Edward IV's supersession of Henry VI in 1461. The role of heralds and kings of arms in rationalizing the arms and beasts required for the pageants etc is examined with the ways in which it was organized for entries and other ceremonials. The period also witnessed the introduction of new decorations f ortournaments – ciphers and impresses. The appendices provide editions of some hitherto unpublished texts which were devised for these purposes.

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4

Knighton, Tess, and Carmen Morte García. "Ferdinand of Aragon's entry into Valladolid in 1513: The triumph of a Christian king." Early Music History 18 (October 1999): 119–63. http://dx.doi.org/10.1017/s0261127900001856.

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These lines adorned one of the triumphal arches built in honour of Ferdinand of Aragon's ceremonial entry into Valladolid on 5 January 1513. This event, like so many other such entries throughout Europe during the sixteenth century, was intended to recall the Triumphs of the Roman emperors, though it was also embedded in a long-established entry ritual. The ephemeral buildings all'antica, the apparati, street decorations, pageants with allegorical, mythological and historical figures, as well as music and dancing of various kinds all formed part of a royal spectacle devised according to the political process of image-making.

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5

Raufast Chico, Miguel. "Ceremonia y conflicto: Entradas reales en Barcelona en el contexto de la Guerra Civil Catalana (1460-1473)." Anuario de Estudios Medievales 38, no. 2 (November 25, 2008): 1037–85. http://dx.doi.org/10.3989/aem.2008.v38.i2.94.

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6

Mills, David. "Chester ceremonial: re-creation and recreation in the English ‘medieval’ town." Urban History 18 (May 1991): 1–19. http://dx.doi.org/10.1017/s0963926800015959.

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During the last two decades the interests of scholars of early drama and of urban historians have found common ground in the study of urban celebration and ceremonial. For the student of early drama the beginnings of this interest coincided with a redefinition of the area and nature of the study of early drama, a shift in emphasis from the textual and literary problems of the few extant dramatic texts to the circumstances and conditions of their performance. Signalled in the mid-1950s by F.M. Salter's revealing study of the production of Chester's Whitsun plays, this movement gained impetus from Glynne Wickham's investigations of the development of English stagecraft between 1300 and 1660, the first volume of which appeared in 1959, which illustrated the interdependence of a range of ostensibly disparate activities, such as plays, royal entries and tournaments. Then, in the 1970s an iconoclastic challenge to traditional theories about the staging of mystery plays was mounted by Alan H. Nelson, drawing upon various local records, and from the resulting controversies was born a new initiative, the Records of Early English Drama, whose avowed purpose is ‘to find, transcribe, and publish external evidence of dramatic, ceremonial, and minstrel activity in Great Britain before 1642’. That series is still ongoing and already constitutes a major primary resource of regional documentary transcripts for all interested in early dramatic and quasidramatic activity, suggesting a hitherto unsuspected diversity and frequency of dramatic activity throughout England.

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7

Berlin, Michael. "Civic ceremony in early modern London." Urban History 13 (May 1986): 15–27. http://dx.doi.org/10.1017/s0963926800007975.

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The ceremonial life of the early modern town has emerged as an important area of study for urban historians. Ever since the publication of Charles Phythian-Adams' innovative study, attention has focused on the elaborate series of processions, pageants and rites of passage which were a constant feature of the yearly cycle of town life. In the wake of his work other studies of the ceremonial life of late medieval and early modern towns have added to the urban historian's awareness of the importance of ritualized forms of behaviour as a symbolic thread which helped bind together the social fabric of the townscape. The research done thus far forms one of those areas of scholarship in which the cross-fertilization of the interdisciplinary approach, so beloved of the ‘new’ urban history, has proved particularly fruitful. It might be surprising then that London, the largest of English towns, has yet to receive similar treatment. There have been, of course, several important studies of the capital in the early modern period, and they have something to say about the ceremonial life of the city. These have largely concentrated on topics such as the structure of government, the nature of London's ruling elite, and social mobility within the city's craft organizations. While providing important sidelights on ceremony, these treatments have tended to place ceremonial events in the background, as the ‘icing on the cake’. At the same time there have been many important studies by art and literary historians of ceremonial occasions such as coronations, royal entries or the Lord Mayors' Shows, but these have tended to concentrate on ceremony as an expression of dynastic propaganda or as a development in dramatic form rather than as part of the social history of the city. The object of this article will be to attempt to rectify this gap in our knowledge by applying some of the framework bequeathed by Phythian-Adams, and so try to assess the relevence of his conclusions about urban society in this period to the particular case of London.

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8

Ramos, Frances L. "Succession and Death: Royal Ceremonies in Colonial Puebla." Americas 60, no. 2 (October 2003): 185–215. http://dx.doi.org/10.1353/tam.2003.0108.

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On 6 March 1701, the municipal government of Puebla de los Angeles received a cédula commanding the performance of an oath ceremony, orjura del rey, for the new Bourbon monarch, Philip V. Twelve days later, a second cédula arrived, ordering the celebration of royal funerary honors, orexequias reales, for the last Spanish Habsburg king, Charles II. Puebla's municipal leaders, orregidores, attributed great importance to public ceremony and began planning for the events immediately upon receiving Queen Mariana's instructions. Like the political elites of many early modern cities, Puebla's councilmen consistently dedicated a significant share of the city's resources to mount spectacles to commemorate such events as viceregal entrances, patron saints’ days, royal births and marriages, and Spanish military victories. These occasions provided local leaders with opportunities to instruct the populace in the authority of the king's primary representative, the primacy of the Catholic faith, the power of the city's leaders, the importance of hierarchy in colonial society, and the loyalty due the royal family and the Spanish Empire.

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9

Borkowska, Urszula. "The Funeral Ceremonies of the Polish Kings from the Fourteenth to the Eighteenth Centuries." Journal of Ecclesiastical History 36, no. 4 (October 1985): 513–34. http://dx.doi.org/10.1017/s0022046900043980.

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Coronations, grand royal entrances and the ceremonies of royal burials were public manifestations of the ‘sacra maiestas regia’. The Polish ceremonies had close parallels in other European monarchies, and also their own special features. The rites formed a symbolic drama with social and political overtones; they were needed to preserve order in the human community. Recent studies in this region have brought interesting results, especially when seen in a long perspective of time and with due contemplation of the mentality and attitudes behind the outward show.

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10

Watanabe-O’Kelly, Helen. "Writing royal entries in early modern Europe." Seventeenth Century 29, no. 4 (September 23, 2014): 418–19. http://dx.doi.org/10.1080/0268117x.2014.953566.

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11

Canova-Grenn (book editor), Marie-Claude, Jean Andrews (book editor), Marie-France Wagner (book editor), and Yves Pauwels (review author). "Writing Royal Entries in Early Modern Europe." Renaissance and Reformation 36, no. 3 (December 2, 2013): 155–57. http://dx.doi.org/10.33137/rr.v36i3.20551.

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12

Rowell, S. C. "The Joyous Entry of Casimir I and IV into Lithuanian and Polish Cities." Lithuanian Historical Studies 11, no. 1 (November 30, 2006): 89–106. http://dx.doi.org/10.30965/25386565-01101005.

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This article uses published and unpublished material to examine the entry of Casimir Jagiellończyk into various towns in Poland and Lithuania. Royal entry ceremonial demonstrated the social contract between the lord and his subjects: his legitimate and accepted position as dominus naturalis, his respect for his subjects’ liberties, and in return his subjects’ loyalty to their prince and acceptance of his legitimacy. There is a general format to entrees royales throughout Europe. The ceremonial has recognised overtones of religious ceremonial and the selection of dates for making a solemn entry was also connected with religious festivities. Lithuanian and Polish models are similar, as we would expect. Vilnius became a deliberate re-creation of Cracow with much centring on the Stanisław cult in the castle church-cathedral. However, Lithuania was not blocked out by Poland in this state theatre. Ceremonial under Casimir illustrates the diversity and unity of his realms. There is a colour for all participants – usually red with gold embroidery, sometimes green or indeed brown or black. However, just as Princess Jadwiga’s golden carriage with the shields of Poland and Lithuania represented both the Kingdom and the Grand Duchy, so the style of clothing of her Polish, Lithuanian and Tatar retinue was distinctive and noticeably varied. Even the breed of horses ridden by members of an entry retinue could differ – but not in an uncontrolled way. Despite the fact that Lithuanian and Polish practice does not follow the French model exactly, it is part of a general European political culture.

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13

AL-Hadeedy, Khalaf. "Hittite Royal Burying Ceremonies During the Second Millennium BC." Athar Alrafedain 3, no. 1 (January 1, 2018): 177–203. http://dx.doi.org/10.33899/athar.1970.164555.

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14

Mednis, S. S. "The English Order of Service for the State Funeral from the Liber Regie Capelle." Russian Journal of Church History 3, no. 4 (December 10, 2022): 33–46. http://dx.doi.org/10.15829/2686-973x-2022-119.

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The article proposes the Russian translation with commentary of the Order for the state royal funeral in England. Willliam Say published the Liber Regie Capelle for the Chapel Royal at the fifteenth century. The Liber Regie Capelle includes transcription of the text "De Exequiis Regalibus". The analysis of the royal funeral ceremony in England of the sixteenth century demonstrate that royal circle includes ceremonies with public elements of the royal authorities and personal aspects of the monarch’s life.

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15

Ibrahim, Nor Idayu, Muhammad Salehuddin Zakaria, Nasaie Zainuddin, and Muhammad Hisyam Zakaria. "A Study on Children Customary Clothes in Malay Head Shaving - Cukur Jambul Ceremony for The Malay Royal Tradition." Idealogy Journal 7, no. 2 (September 1, 2022): 50–58. http://dx.doi.org/10.24191/idealogy.v7i2.335.

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This Study aims to discover and document the clothing customarily worn by children during the Malay head shaving ceremony (Cukur Jambul), a tradition observed by the Malay Royal family. The head shaving ceremony is a unique Malay tradition and custom, relating to the birth of a new baby into the royal family and the Tradisi Agung custom. This study emphasizes Mayer Schapiro’s theory of style in the context of artefacts or material cultural objects. It applies a qualitative method due to its flexibility in recording the views of informants in relation to observations. Specifically, this research considers a collection of photographs taken during head shaving ceremonies. The observation on Malay royal family tradition continues to uphold the uses of Songket (“The queen of textiles”) in most of their ceremonies until today. Overall, this study will provide an invaluable source of information about Malay custom and culture. It will be of benefit to the Malay royal family, researchers, academics, scholars, students, cultural archivists, and museum curators interested in studying and preserving this subject and tradition.

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16

PIĘTEK, Robert. "Uwagi na temat roli chrześcijańskich elementów w tradycji dynastycznej monarchii kongijskie." Historia i Świat 2 (September 8, 2013): 23–38. http://dx.doi.org/10.34739/his.2013.02.02.

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Objects connected with political authority played important role in court ceremonies and rituals in the Kingdom of Kongo. Some of them were localKongolese origin other were Eureopean borrowings. Many of them were strictly connected with important events of early Kongo history dealing with the accepting of Christianity in the Kingdom of Kongo. Their origins were recalled during public ceremonies and these explanations became important part of royal dynastic tradition, which legitimised the authority Afonso’s I successors until the late 19th century. Christians objects played important role besides local ones.

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17

Talina, Galina V. "Official Ceremonies Aesthetics in Moscow Russia." Almanac “Essays on Conservatism” 64 (June 30, 2021): 89–96. http://dx.doi.org/10.24030/24092517-2021-0-2-89-96.

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On the basis of the 17th century documents the author of the article reveals th concept of “beauty” through the prism of the ideas shaped in Moscow Russia on the whole and in the period of the reign of the first Romanovs, in particular. The concepts of “measure” and “order” characterized the beautiful, on the one hand, and on the other hand, – the necessity to build any action in compliance with the previously formulated sample objectified in the text. The most vivid manifestations of those instructions were the official ceremonies of Moscow royal court, among which especially stood out such ceremonies as coronation, announcement to the subjects of the heir to the throne, cross processions. Special attention in the article is paid to the innovations to the ceremonial sphere, the author shows the continuity in ceremony organization with enough creative freedom for the organizers. Moscow ceremony is shown as the trinity of action, word and symbolism.

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18

Hong, Yong-Jin. "Royal Ceremonies and Formation of the Political Spaces in Medieval France." Korean Journal of Urban History 8 (December 31, 2012): 155–88. http://dx.doi.org/10.22345/kjuh.2012.12.8.155.

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Russell, Nicolas. "Construction et représentation de la mémoire collective dans les entrées triomphales au XVIe siècle." Renaissance and Reformation 32, no. 2 (April 1, 2009): 53–72. http://dx.doi.org/10.33137/rr.v32i2.11260.

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In sixteenth-century France, the triumphal entry was closely tied to the notion of collective memory. This article defines the concept of collective memory as it is articulated in sixteenth-century texts, retraces the history of the relationship between this notion and the triumphal entry, and, in analyzing several texts tied to entry ceremonies, explores how such texts address triumphal entries’ role in the production of collective memory—as opposed to its preservation, which is the typical focus in discussions of the relationship between collective memory and historiographical or poetic works during this period.

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20

Toseland, Nicholas R. E. "An Occult Royal Wedding: Public State Ceremonies as Rituals of Civil Irreligion." Implicit Religion 21, no. 2 (December 8, 2018): 165–79. http://dx.doi.org/10.1558/imre.37774.

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21

Narain, Amrita. "Diplomates Day 2005." Primary Dental Care os12, no. 3 (July 2005): 89–90. http://dx.doi.org/10.1308/1355761054348413.

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On Saturday, 26th February 2005 the Faculty of General Dental Practice (UK) hosted its annual Diplomates Day. A total of 163 individuals received Diplomas in one of the largest ceremonies in the Faculty's history, which took place in the grand setting of the Edward Lumley Hall at The Royal College of Surgeons of England.

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Moss, Adèle. "Diplomates Day 2003." Primary Dental Care os10, no. 3 (July 2003): 78–79. http://dx.doi.org/10.1308/135576103322497039.

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On Saturday 1st March 2003 the Faculty of General Dental Practitioners (UK) hosted its annual Diplomates Day. A total of 85 individuals received diplomas in one of the largest ceremonies in the history of the FGDP(UK), which took place in the grand setting of the Edward Lumley Hall at The Royal College of Surgeons of England.

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23

Bourassa, Kristin. "The royal entries of Henry VI in a London civic manuscript." Journal of Medieval History 42, no. 4 (June 3, 2016): 479–93. http://dx.doi.org/10.1080/03044181.2016.1188325.

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24

Auble, Cassandra. "Royal Jewelry Exchange in Sixteenth Century Anglo-Scottish Politics." Explorations in Renaissance Culture 46, no. 1 (June 24, 2020): 70–82. http://dx.doi.org/10.1163/23526963-04601002.

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This paper explores how Mary, Queen of Scots and Elizabeth i utilized jewelry in political settings to construct meaning, represent themselves, and negotiate personal and political relationships. Studying the complexities of jewelry’s exchange and circulation between the courts of England and Scotland provides a more nuanced picture of early modern diplomacy and material culture. Jewelry provided a valuable resource from which rulers and diplomats regularly drew when framing their political discourse. Jewels used in diplomacy were as politically meaningful as the gestures and rituals of formal diplomatic audiences and domestic ceremonies. As an object of exchange with a variety of functions, jewelry was absorbent of meaning and memories. Thus, jewelry could forge bonds between those who exchanged it, and also bring about hostilities and complications.

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25

Henry, Wade A. "Imagining the Great White Mother and the Great King: Aboriginal Tradition and Royal Representation at the “Great Pow-wow” of 1901." Journal of the Canadian Historical Association 11, no. 1 (February 9, 2006): 87–108. http://dx.doi.org/10.7202/031132ar.

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Abstract The 1901 Royal Visit to Canada of the Duke and Duchess of Cornwall and York (the future George V and Queen Mary) was marked by a series of ceremonies, not the least of which was the “Great Pow-wow”, staged by more than 2,000 Natives on a wide plateau outside Calgary. More than just an entertaining spectacle, the Great Pow-wow of 1901 was a hegemonic site in which competing representations of Natives, whites, and royalty converged. Officials from the Department of Indian Affairs sought to repress the expression of traditional Aboriginal culture, while other members of the state and a large segment of the press supported the participation of Natives as living examples of the heritage of British justice in Canada. For white Canadians, the pow-wow was an opportunity to define their own identity and imagine their place, and that of Natives, within the nation. At the same time, Natives used the opportunity to resist symbolic control and to ensure their presence and influence within Canada. Like other royal ceremonies, the Great Pow-wow of 1901 served as a contested site in Indian-white relations as both groups structured, manipulated, and imagined representations of themselves, each other, and above all, the monarchy, in order to both maintain and challenge the hegemonic order.

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26

Schaffer, Simon. "Ceremonies of Measurement: Rethinking the World History of Science." Annales (English ed.) 70, no. 02 (June 2015): 335–60. http://dx.doi.org/10.1017/s2398568200001205.

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Abstract The practices of measurement have long been taken as authoritative technologies that travel unusually well and easily across cultural boundaries, and as a sign and cause of the apparent dominance of Western modes of science. Attention to the rituals of measurement and to the emergence of the forms of knowledge that accompanied measurement, notably the sciences of metrology, helps challenge these assumptions. Stories of the silent trade, often located in western Africa, and of the ritual origins of measurement, developed within anthropology and conjectural history, can be used to explore how measurement practices traveled and changed. In particular, the work of Marc Bloch as the preeminent historian of ceremony and power can help illuminate the relation between the historical geography of metrology and the scope of the sciences. His brilliant analysis of the royal ritual of “cramp rings” and its fate provides an important example and precedent for comparably ceremonial and culturally significant episodes in the long history of the science of measurement.

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Nii-Dortey, Moses. "LIVENESS, MULTIFOCALITY, EAVESDROPPING IN ETHNOMUSICOLOGICAL FIELDWORK RESEARCH AT GHANAIAN FESTIVALS AND ROYAL FUNERALS." African Music: Journal of the International Library of African Music 11, no. 2 (December 1, 2020): 102–18. http://dx.doi.org/10.21504/amj.v11i2.2316.

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Ethnomusicological research that involves live, sprawling, multifocal and integrated ceremonies often present liveness-induced challenges that may undermine the authenticity of the research outcomes. )is article describes multifocal and integrated music making performances such as festivals and royal funerals in Ghana and how the vagaries of liveness are largely responsible for nuanced peculiarities which every live musical performance assumes. )e article argues in favour of a central role for eavesdropping among informed participating audience members in data gathering efforts as an important strategy for dealing with liveness-induced contingencies in multifocal and integrated performance events.

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Ukwandu, Damien, and Benjamin Obeghare Izu. "The Ugie Festival Ceremonies as a Demonstration of Ancient Benin Culture in Nigeria." Archiv orientální 84, no. 2 (September 18, 2016): 249–67. http://dx.doi.org/10.47979/aror.j.84.2.249-267.

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Through the ages, man has recorded his personal life experiences and sojourns in drawings, paintings, artefacts, sculptures, weaving, drama, music, songs, festivals and other forms of art. These expressions form part and parcel of the cultural heritage of mankind, and in many ways help to articulate human history, norms, customs and way of life. To the Edo society, festivals constitute an essential appendage to their accomplishments. These festivals are usually celebrated with music and dance, which provide entertainment throughout the period of the celebrations. Apart from their entertainment value, festivals provide an opportunity for the memories of our forebears to re-assert themselves in the consciousness of the people, with the hope of leaving the world a better place. Festivals also form a part of the heritage of humankind and have traditionally been passed on for posterity. These festivals constantly remind people of their past which is usually compared with the present so as to ascertain whether communities are progressing or not and to document other dynamic changes. Furthermore, festivals enable celebrating communities to devise programmes to improve the areas in their culture where these have been neglected. The main focus of this study is on the music and associated ceremonies enacted during the royal Ugie (festival) of the Omo N’ Oba N’ Edo Uku Akpolokpolo, Oba of the Benin kingdom. There are cycles of Ugie rituals held periodically within the confines of the Benin royal palace. Some of these ceremonies are of a private nature, while others are public. During these Ugie ceremonies, the palace is always the centre of ritual activities aimed at the well-being and prosperity of the Omo N’ Oba and the Edo people.

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McRae, Andrew. "The progresses, processions, and royal entries of King Charles I, 1625-1642." Seventeenth Century 35, no. 4 (May 18, 2020): 544–46. http://dx.doi.org/10.1080/0268117x.2020.1765854.

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30

Warnicke, Retha M. "Henry VIII's Greeting of Anne of Cleves and Early Modern Court Protocol." Albion 28, no. 4 (1996): 565–85. http://dx.doi.org/10.2307/4052029.

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The elaborate pageantry and festivities of grand public processions have proven to be of great interest to historians writing on late medieval and early modern Europe. The more limited ceremonies and protocol at court have attracted somewhat less attention, although on occasion they have been adopted as evidence of a monarch's personal feelings about his attendants and family members. A study of royal protocol and the social and political framework in which rulers fulfilled their roles as sovereigns is timely, for it will surely lead to a new and fuller understanding of how monarchs's public roles, such as those of the Tudors, related to their private motivations.Greeting ceremonies, which were one aspect of the “law of hospitality,” require special attention, because they offer insights into the interactions of people of varying status who were of fundamental importance to the hierarchical communities of Europe. As Esther Goody points out, “Greeting becomes a mode of entering upon or manipulating a relationship in order to achieve a specific result.” How monarchs privately greeted their brides, the topic of this essay, not only offers insights into the complexity of the relationship of individuals who were wed by proxy before they had become acquainted, but also offers evidence of how the greeting ritual performed by monarchs differed from that enacted by their royal and noble relatives.

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Erzini, Nadia, та Stephen Vernoit. "The Palanquin Thrones of the ʿAlawite Sultans of Morocco". Muqarnas Online 39, № 1 (7 жовтня 2022): 289–316. http://dx.doi.org/10.1163/22118993-00391p12.

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Abstract The ceremonies of the ʿAlawite dynasty were often held out of doors, with the monarch appearing on horseback and under a parasol, escorted by a master of ceremonies holding a large baton; a row of saddled horses led by grooms; lancers; ensign bearers; musicians; a horse bearing a copy of the Qurʾan or volumes of the Hadith; and attendants who performed the ritual waving of white cloths. When the sultan conducted annual expeditions to subdue rebellious tribes and extract taxes, he was accompanied by a red-curtained palanquin slung between two mules, a practical necessity in case the monarch was indisposed. Most of these traditions continued the practices of earlier dynasties. However, for the later ʿAlawite period, more detailed descriptions are available, and these indicate that the palanquin also served as a throne. The sultan sat enthroned in the palanquin, which was placed in the royal audience tent facing a parade ground. In a similar fashion, European carriages served as portable thrones for receptions within royal palaces. This essay examines the history and iconography of the Moroccan palanquin throne, along with some associated rituals and insignia. While palanquins have been abandoned by the ruling dynasty and superseded by motor vehicles, a similar iconography survives in religious processions carrying another type of draped box, the cover of a cenotaph from a saint’s tomb.

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Seviset, Somchai, and Jian Qun Lin. "Cosmology and the Traditional Thai Design of the Royal Throne of Rattanakosin Royal Hall." Applied Mechanics and Materials 409-410 (September 2013): 442–53. http://dx.doi.org/10.4028/www.scientific.net/amm.409-410.442.

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The Royal Throne inside Amarinthara Winictchai Throne Hall built during the early Rattanakosin Period (1782-present day) in Thailand is considered as the utmost essential furniture of the Royal Hall. Due to the fact that it is used for special state occasions as well as royal ceremonies, the Royal Throne was designed and constructed with an exquisite traditional Thai architectural design based on the concept of kingship and cosmology. According to this particular concept, the Royal Throne symbolizes Mount Meru, which is believed to be the center of the universe based on the perception of Thai culture in the past, on top of which Indra, the lord of all gods and goddesses, is residing. Hence, it is believed that whenever the King sits on the Royal Throne he ideally represents Indra whose throne is at the center of the universe. It is a way of expressing the greatness of the Kings power as Deva Raja or the Lord of Universe. The designing of the Royal Throne inside Amarinthara Winictchai Throne Hall is considered to be an important sample of furniture of the Grand Palace that entirely conveys the notion of cosmology and kingship. Since then, this design concept based on kingship and cosmology and even some of the design elements that signify such concept have been included as part of the design of other Throne Halls (Phra Raja Atsana) until today in order to preserve the iconology of kingship originated from the ancient royal Thai tradition which reflects the unique identity of Thai nation.

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Niemeijer, Hendrik E. "New PhD Studies on Asian and South African History 1600-1800: A Conference Report on the Second TANAP Workshop ‘Asia in the Age of Partnership’ Held in Bangkok." Itinerario 27, no. 1 (March 2003): 21–32. http://dx.doi.org/10.1017/s0165115300020271.

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The Royal Chronicles of Ayutthaya are occupied by events like ceremonies for the Supreme-Holy-Lord-Omnipotent, and by the King's holy compassions and angers concerning his beloved Siam, especially at times of conspiracy. Westerners, in the times of kings like the famous Narai (1656-1688), appear only in the extreme margins of the Thai records. The Dutch are only mentioned twice, in particular when their ships were destroyed in the Burmese invasion of 1766.1 How did the Thai court perceive Westerners?

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Dekoninck, Ralph, and Annick Delfosse. "The Distinctive Features of Religious Festivities in the Spanish Netherlands: The Douai Celebrations for the Canonisation of Ignatius of Loyola and Francis Xavier." Journal of Early Modern Christianity 9, no. 2 (November 1, 2022): 253–69. http://dx.doi.org/10.1515/jemc-2022-2029.

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Abstract This paper is devoted to the spectacular ceremonies organised in the Low Countries to celebrate the canonisations of Ignatius of Loyola and Francis Xavier. It focuses in particular on how local festive culture, characterised by a long tradition of spectacular Joyous Entries, has shaped these events. Compared to these previous models, what kind of new and specific language was created to express the transcendence of an absentee, the saint, and through him the Divine? Did a more obvious relationship exist between wonder and the sacred? We seek to answer these questions through the study of a particular case: the festivities organised by the university town of Douai. We explore the ways in which texts and images propose, through rather sophisticated displays, a re-creation of what happened rather than a representation.

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Mohd Khalid, Intan Khasumarlina, Osman M. Tahir, Nor Atiah Ismail, and Zulkifli Muslim. "The Recognition of Fragrant Plant Characteristic in Enhancing the Place Image for Royal Town of Kuala Kangsar, Perak." Environment-Behaviour Proceedings Journal 4, no. 12 (December 31, 2019): 213. http://dx.doi.org/10.21834/e-bpj.v4i12.1874.

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In Malay art, a flower or Bunga expressed about the beauties and aesthetics. At the same time, the fragrant plant belief to be a representative of paradise, which have a pleasant fragrance. It is observed that the used of aromatic plants has been a practices in Perak's royal ceremonies. This paper aims to identify the qualitative response on the recognition of the fragrant plant to support the reinforcement of place image of Kuala Kangsar as Royal Town of Perak. The results reveal that Lotus (Nelumbo), Melur (Jasminum), and Tanjong (Mimusops elengi) are mostly associated with Royal Town Kuala Kangsar, Perak. (100 words max.)Keywords: Fragrant plant; Place Image, Royal TowneISSN: 2398-4287 © 2019. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open-access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.DOI: https://doi.org/10.21834/e-bpj.v4i12.1874

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Kropp, Manfred. "Notes on Preparing a Critical Edition of the Śər‘atä mängəśt". Northeast African Studies 11, № 2 (1 жовтня 2011): 111–40. http://dx.doi.org/10.2307/41932054.

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Abstract The Śər’atä mängəśt is a collection of historical notes, descriptions of important ceremonies at the royal Ethiopian court, and regulations for court protocol and practices pertaining to law suits. The text exists in several different versions in a fairly large number of codices where it is often placed in front of the so-called Short Chronicle of the Ethiopian Kings. While I was working on a synoptical edition of these versions, the intertextual (and material) links to other sources of the Ethiopian historical tradition (chronicles, juridical documents, etc.) became clear, and it was possible to identify the authors, redactors, and compilers of these texts as counselors and judges at the royal court. The Śər’atä mängəśt, this professional group’s vade mecum, was written and modified as a function of changes in the political and social situation.

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Cherry, Bridget. "London’s Public Events and Ceremonies: an Overview Through Three Centuries." Architectural History 56 (2013): 1–28. http://dx.doi.org/10.1017/s0066622x00002434.

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A revised and abridged record of the Annual Lecture of the Society of Architectural Historians of Great Britain, given at the Courtauld Institute of Art, London, on 12 November 2012Two exceptional events in London in 2012, the queen’s Diamond Jubilee and the Olympics, provoked questions about the origins and legacy of major public events of the past. This article explores the impact on the fabric of London since the eighteenth century of occasional planned spectacles through discussion of two main types of event, namely the procession along a predetermined route and occasions requiring a large organized space.George, Elector of Hanover, succeeded to the throne as George I on 1 August 1714. The proclamation of a new monarch took place at a series of traditional sites. The Heralds started at the king’s residence, St James’s Palace, and proceeded to Charing Cross, where the statue of Charles I had replaced the medieval Eleanor cross destroyed in the Civil War. The third site, Temple Bar, marked the boundary of the City Liberties. Within the City the proclamation was repeated at St Mary le Bow and at the Royal Exchange — recent post-Fire buildings, but iconic sites — marking the significance of the Church and the power centre of the City merchants.

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Aguilera, Carmen. "Of Royal Mantles and Blue Turquoise: The Meaning of the Mexica Emperor's Mantle." Latin American Antiquity 8, no. 1 (March 1997): 3–19. http://dx.doi.org/10.2307/971589.

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This article argues that the Mexica emperor's mantle was a fiber net rectangle studded with actual turquoise beads or plaques, a conclusion that is contrary to technically based interpretations of the garment as a tie-dyed cotton cape. The purpose of making this distinction is to increase our understanding of the symbolism embodied by Mexica costume within a cultural and historical context. Known as xiuhtlalpiltilmatl in Nahuatl, the mantle is said to have had its origins in Toltec times. Later it was worn mainly by Mexica emperors at accession and other ceremonies to symbolize continuity with their Toltec and Chichimec predecessors. Within the context of Mexica ideology, the garment served this symbolic purpose through its very materials: the rough agave net alludes to nomadic Chichimec warriors of the desert, while turquoise refers to the civilized, sedentary, agriculturally based Toltec peoples.

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Challet, Vincent. "When the town becomes a stage: royal entries and municipal power in medieval Montpellier (14th-15th Centuries)." Culture & History Digital Journal 11, no. 2 (November 16, 2022): e017. http://dx.doi.org/10.3989/chdj.2022.017.

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The urban chronicle of Montpellier known under the nickname of the “Petit Thalamus” (1204-1423) is the oldest one written in a vernacular language all over Western Europe; it contains the narrations of many princely, royal and even pontifical and imperial entries in the town. It allows us to question the emergence and the evolution of a ritual, not so much from the point of view of the monarchy but of the urban authorities. More than the ritual itself, the study of these narrations, compared when possible to other urban sources, reveals the process of memory selection by the consulate of Montpellier, magnifying some of the entries-especially the pontifical one made by Urbain V in 1367-and leaving some others into oblivion. It also highlights the flexibility of a civic ceremony-which can, sometimes, be turned into a mere performance deprived of political meaning-used by the magistrates to reinforce their own power on urban spaces and to inscribe their domination into the streets, the minds of the inhabitants and the memory of the community.

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Jastisia, Irenia, Annida Salsabila, and Siti Afifah. "PEMANFAATAN INSTAGRAM SEBAGAI MEDIA EDUKASI TERHADAP PISO SUHUL GADING KHAS SUKU BATAK SIMALUNGUN." JADECS (Journal of Art, Design, Art Education & Cultural Studies) 7, no. 1 (April 25, 2022): 84. http://dx.doi.org/10.17977/um037v7i12022p84-92.

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Every region in Indonesia has a cultural heritage. Piso suhul gading is a legacy of traditional weapons typical of the lowly tribes that are historically but rarely known to the public. Piso suhul gading was used by the royal family but now used as a complement to the custom. Therefore, qualitative descriptive research is being done by conducting interviews and observations on ceremonies using the piso suhul gading. This research aims to analyze the piso suhul gading and create media eduction through an Instagram aimed at introducing piso suhul gading as one of Indonesia's cultural heritage.

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Jastisia, Irenia, Annida Salsabila, and Siti Afifah. "PEMANFAATAN INSTAGRAM SEBAGAI MEDIA EDUKASI TERHADAP PISO SUHUL GADING KHAS SUKU BATAK SIMALUNGUN." JADECS (Journal of Art, Design, Art Education & Cultural Studies) 7, no. 1 (April 25, 2022): 84. http://dx.doi.org/10.17977/um037v7i12022p84-92.

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Every region in Indonesia has a cultural heritage. Piso suhul gading is a legacy of traditional weapons typical of the lowly tribes that are historically but rarely known to the public. Piso suhul gading was used by the royal family but now used as a complement to the custom. Therefore, qualitative descriptive research is being done by conducting interviews and observations on ceremonies using the piso suhul gading. This research aims to analyze the piso suhul gading and create media eduction through an Instagram aimed at introducing piso suhul gading as one of Indonesia's cultural heritage.

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Kerlogue, Fiona. "Masks from Indonesia in the Náprstek Museum." Annals of the Náprstek Museum 38, no. 1 (2017): 41–94. http://dx.doi.org/10.1515/anpm-2017-0020.

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Masks from Indonesia have been worn in performances in a number of contexts. In Java, masked drama occurred in the royal courts as well as in the countryside. In Bali masks are still a feature of daily life in connection with performances in temples and at life cycle ceremonies. Balinese masks relate to a range of genres. In Kalimantan masks are mostly used in rituals connected with rice-growing. Indonesian masks in the Náprstek Museum collections all come from one of these contexts, most having been used and later discarded, while some were made especially for the tourist market.

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Topychkanov, Andrey V. "“House of Solomon”: The Development of Religious and Ceremonial Culture in Tsars’ Country Residences of the Last Quarter of the 17th Century." Study of Religion, no. 4 (2020): 28–36. http://dx.doi.org/10.22250/2072-8662.2020.4.28-36.

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Country residences played an important role in the religious, political and cultural life of Russia in the early modern period. Court life in country residences was organized in the form of various ceremonies associated with the celebration of the name day of members of the royal family, local churches feasts and other events. In the last quarter of the 17th century, the religious and ceremonial culture of the Russian court has undergone significant changes. From the middle of the century, palace’s churches appeared in the tsars’ country residences. They were used not only for divine services, but also for sermons and recitations that was addressed to members of the tsar’s family and became a component of the church synthesis of arts. Another innovation was the celebration of the birthdays of members of the tsar’s family, which were celebrated in accordance with the traditional ceremonial adopted for celebrating name days. Thus, during the period under review, these court ceremonies saved their religious character. The development of religious and ceremonial culture in country residences was carried out primarily due to the transfer of ceremonies from Moscow to country residences. On the example of the celebration of the Origin (Wearing out) of the Honest Trees of the Life-giving Cross of the Lord, we can observe that the transfer of the ceremony to country residences allowed the tsars to constantly make certain changes and additions to it. As a result, the religious and ceremonial culture in the country residences of the last quarter of the 17th century was more dynamic than in Moscow

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Baines, John. "Merit by Proxy: The Biographies of the Dwarf Djeho and His Patron Tjaiharpta." Journal of Egyptian Archaeology 78, no. 1 (October 1992): 241–58. http://dx.doi.org/10.1177/030751339207800114.

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The Thirtieth Dynasty biography and figure caption on the sarcophagus of the dwarf Djeho (Cairo CG 29307) and a passage from the sarcophagus of the high official Tjaiharpta (CG 29306) are presented in annotated translation. Djeho's longer text appears unique in being concerned more with the other-worldly destiny of another person, Tjaiharpta, than with Djeho himself. The two similar hard-stone sarcophagi were buried in a single tomb near the Sarapieion road at Saqqara, together with at least seven other people. The presentation of one person's merits through another is probably connected with Djeho's role in dancing at the mortuary ceremonies of the Apis and Mnevis bulls. Among other questions, the find raises issues of royal and non-royal patronage, of the location of tombs, the placing of biographies on sarcophagi, the use of intermediaries before the gods, and the implications of Tjaiharpta's partial deference to Djeho in relation to general conceptions of the person.

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Nestola, Paola. "Liturgic emphasis, dramaturgy, identity of power and episcopal jurisdiction (XVIth-XVIIIth centuries)." Revista de História das Ideias 36 (May 9, 2018): 97–122. http://dx.doi.org/10.14195/2183-8925_36_5.

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Based on two biographical records of the archbishop of Braga, Fr. Augustin of Jesus, the study aims to consider an intense moment of manifestation and recognition of the identity of episcopal power and jurisdiction in Portugal. Centered on the inedited solemn ceremony of the imposition of the pallium, the distinctive band attributed to archbishops and primates, this paper is articulated in five paragraphs. The first one deals with the recent historiography of political ceremonies within the framework of the Portuguese Church and its hierarchies, namely episcopal entries. The second contextualizes the different sources written between the XVIth -XVIIth centuries, and their authors. The third part outlines a brief profile of the archbishop, promoted in the early years of Hapsburg dynasty to the main Portuguese Church. The fourth considers the unusual stop at the Convent of Christ, in Tomar, to attend the distinctive vestment awarding ceremony. The latter part aims to indicate the physiological/psychological reactions of the protagonist of powerful liturgy.

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Mouton, Alice, and Yiğit Erbil. "Dressing Up for the Gods: Ceremonial Garments in Hittite Cultic Festivals according to the Philological and Archaeological Evidence." Journal of Ancient Near Eastern Religions 20, no. 1 (June 18, 2020): 48–86. http://dx.doi.org/10.1163/15692124-12341312.

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Abstract Through the combined study of Hittite cuneiform texts and the iconography of Hittite relief vases (Anatolia of the second half of the second millennium BCE), this paper addresses the ceremonial garments of key participants in cultic ceremonies, namely the royal couple, priests and priestesses, as well as festival entertainers. The paper also discusses a particular gesture which is frequently mentioned in Hittite religious texts: the act consisting of seizing someone else’s šeknu-garment. We argue that such a gesture might be related to the purity rules regarding the Great King’s body. Throughout this paper, several correspondences between the iconography and the textual evidence are also suggested.

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Sturgess, Gary L. "The Book of Mosiah: Thoughts about Its Structure, Purposes, Themes, and Authorship." Journal of Book of Mormon Studies (1992-2007) 4, no. 2 (October 1, 1995): 107–35. http://dx.doi.org/10.2307/44758940.

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Abstract The book of Mosiah is a cultic history of the reign of Mosiah, structured around three royal ceremonies in 124, 121, and 92–91 B.C. On each of these occasions, newly discovered scriptures were read to the people, stressing the dangers of monarchical government and celebrating the deliverance of the people and the revelation of Jesus Christ. This book existed independently hundreds of years before Mormon engraved it onto the gold plates. The most likely occasion for the writing of such a book was in the aftermath of Mosiah’s death when Alma the Younger needed to undermine the Amlicite bid to reestablish the monarchy.

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Pramutomo, R. M. "Royal Attire, Ceremonialism, and Performing Arts in the Kraton of Yogyakarta." International Journal of Culture and History 7, no. 1 (June 19, 2020): 16. http://dx.doi.org/10.5296/ijch.v7i1.16557.

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Royal attire aspect as part of the process of fashion and identity is an interesting phenomenon for a study. Especially if that aspect is then intended as a special element in relation to the events of ceremonialism and performance art in Yogyakarta Palace. In this presentation, a phenomenon which is closely related to the development of attires in the event of ceremonialism and performance art in the palace. Ceremonialism itself is a formal pattern designed for strategic interests which is combined in a compromise manner through the presentation of performance art. As stored in archival and document sources, there are always a number of formal standard patterns applied in ceremonialism. The best sources that are still being treated in the Sultan's Palace are manuscript records such as planners, budgels, pranatan and so on. In addition, through the archival studies approach, it is also known that the pattern of formal memory is also well stored among society record keepers as an oral tradition. This archival studies approach then limits in the area of fashion studies in a variety of standard formal patterns when the Yogyakarta Kraton performing arts perform certain ceremonies.

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Craig, Tina. "Livesonline." Bulletin of the Royal College of Surgeons of England 89, no. 6 (June 1, 2007): 217. http://dx.doi.org/10.1308/147363507x204558.

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The Lives of the Fellows of the Royal College of Surgeons, originally known as Plarr's Lives, now consists of nine printed volumes and the entries for what would be volume 10 (those fellows who died after 2002), which are now available on the website at http://livesonline.rcseng.ac.uk/browse.htm as soon as they are written and edited. Copies of all nine volumes are still available at greatly reduced prices and the order form is available at http://www.rcseng.ac.uk/library/ livesfello ws. html.

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Bolshakov, Vladimir A. "Royal women-sistrophoroi: to the interpretation of sistrum symbolism un cultic practice of the New Kingdom Period." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2021): 25. http://dx.doi.org/10.31857/s086919080015730-0.

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The present article deals with the symbolism of the sistrum in the cultic and ceremonial practice of the New Kingdom period. As a sacred musical instrument, closely associated with Hathor and other goddesses identified with her (Tefnut, Sakhmet, Bastet, Iusaas, Nebet-Hetepet), the sistrum of two types (sSSt and sxm) was widely used in performing various religious rituals and ceremonies. Since the dominant type in the iconography of the king’s wives and mothers of the New Kingdom is their image playing the sistrum/sistra, the author focuses primarily on the main female representatives of the royal family. The article provides a brief overview of iconography, laudatory epithets of royal women and accompanying inscriptions to the use of sistra. A study of official cultic and ceremonial scenes with royal women shaking sistra, allows the author to define three main objects of veneration: a. gods; b. goddesses; c. king. The author also puts into doubt the interpretation widespread in modern Egyptology, according to which, the sexual energy of the supreme deity was stimulated through playing music. Moreover, the absence of the important title “god’s wife/hand” in the protocol of some royal women does not allow reducing their cultic role to the personification of the consort/daughter of a solar deity. A critical approach to this interpretation makes it possible to state that playing sistra was not an exclusively female prerogative and was not limited to the strict opposition “royal woman – god”. Besides, one can conclude that the use of sistra as liturgical objects was a prerequisite for performing offering rituals.

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