Journal articles: 'Birth ritual'

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Laishley, Lilan. "South Indian Ritual Dispels Negative Karma in the Birth Chart." Culture and Cosmos 19, no. 1 and 2 (October 2015): 251–71. http://dx.doi.org/10.46472/cc.01219.0227.

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This paper examines the practice of celestial magic in contemporary South India as it relates to the individual birth chart. Specific celestially oriented rituals are understood to minimize the unpleasant effects of the birth chart and positively influence the planetary deities. The rituals incorporate various magical objects and actions including puja, mantras, prayers, yantras, ceremonial offerings, icons, gemstones, and shrines. This paper is based on participant observation during a research trip to Tamil Nadu, South India, where an astrologer suggested a ritual was needed to clear the negative karma he saw in my birth chart. This led to a multifaceted ritual at a 9th century snake temple that I documented with photos and interviews. This specific site was chosen because the celestial snake Rahu /Ketu in the Indian astrological system was identified as the cause of the difficult karma and would need to be approached for help in clearing it. I will share the stages of this ritual, including the symbolic meaning of the objects used and actions taken. I conclude with my proposal that ritual is both a container and vehicle for celestial magic.

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Wojtkowiak, Joanna. "Ritualizing Pregnancy and Childbirth in Secular Societies: Exploring Embodied Spirituality at the Start of Life." Religions 11, no. 9 (September 8, 2020): 458. http://dx.doi.org/10.3390/rel11090458.

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Birth is the beginning of a new life and therefore a unique life event. In this paper, I want to study birth as a fundamental human transition in relation to existential and spiritual questions. Birth takes place within a social and cultural context. A new member of society is entering the community, which also leads to feelings of ambiguity and uncertainty. Rituals are traditionally ways of giving structure to important life events, but in contemporary Western, secular contexts, traditional birth rituals have been decreasing. In this article, I will theoretically explore the meaning of birth from the perspectives of philosophy, religious and ritual studies. New ritual fields will serve as concrete examples. What kind of meanings and notions of spirituality can be discovered in emerging rituals, such as mother’s blessings or humanist naming ceremonies? Ritualizing pregnancy and birth in contemporary, secular society shows that the coming of a new life is related to embodied, social and cultural negotiations of meaning making. More attention is needed in the study of ritualizing pregnancy and birth as they reveal pluralistic spiritualities within secular contexts, as well as deeper cultural issues surrounding these strategies of meaning making.

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Pickstock, C. J. C. "The Ritual Birth of Sense." Telos 2013, no. 162 (March 1, 2013): 29–55. http://dx.doi.org/10.3817/0313162029.

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I, Senthamarai. "From an anthropological point of view, the ritual and faith shown by the Purananuru." International Research Journal of Tamil 3, S-1 (June 16, 2021): 150–57. http://dx.doi.org/10.34256/irjt21s124.

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Human life is a circular ritual of birth, flower and death associated with the flow of time. The rituals of Tamils depend on socio-economic, religious, political and artistic platforms. Rituals vary by presenting the time, place, environment, need and purpose of which they are performed. Man performed rituals to protect himself from a natural calamity. This article seeks to explain the rituals from birth to death of man on the basis of cultural anthropology.

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Djandar, Mariet. "Rituals of Birth among the Adyghes." Iran and the Caucasus 12, no. 2 (2008): 253–74. http://dx.doi.org/10.1163/157338408x406038.

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AbstractRituals of childbirth make up an important part of life in traditional Adyghe society. The author provides a detailed description of these rituals, paying special attention not only to the birth itself, but also to the rituals and ceremonies practiced during the entire period of pregnancy, the behaviour of the mother-to-be, and her social status before and after the birth in the house of her husband. In a number of cases original ritual songs with translation are also included. The research is predominantly based on field-records of the author and archive materials.Of all the rituals associated with childhood in this survey, only some of them are practiced now, though sporadically. Others have been consigned to oblivion.

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Suhupawati, Suhupawati, and Dian Eka Mayasari S. W. "UPACARA ADAT KELAHIRAN SEBAGAI NILAI SOSIAL BUDAYA PADA MASYARAKAT SUKU SASAK DESA PENGADANGAN." Historis | FKIP UMMat 2, no. 2 (December 15, 2017): 15. http://dx.doi.org/10.31764/historis.v2i2.188.

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Penelitian ini bertujuan untuk mengetahui proses ritual adat kelahiran pada masyarakat Desa Pengadangan sebagai nilai sosial budaya. pendekatan peneitian yang dipakai yaitu pendekatan etnografi. Teknik analisis data meliputi pengumpulan data, reduksi, penyajian data, dan penarikan kesimpulan. Hasil penelitian menunjukkan: proses ritual adat kelahiran meliputi upacara beretes, molangmaliq, ngurisan, dan nyunatang. Dari beberapa proses ritual tersebut terdapat fungsi spiritual dan fungsi sosial. Upacara adat kelahiran sebagai upacara keagamaan, hiburan, sarana komunikasi, dan sarana dalam menjaga keharmonisan norma-norma adat. Terdapat juga nilai-nilai kearifan adat yakni nilai keagamaan, nilai gotong royong, nilai solidaritas, cinta tanah air, nilai kepemimpinan, dan nilai tanggung jawab.This study aims to determine the process of customary rituals of birth in the community of Village Reserve as a socio-cultural value. research approach used is ethnography approach. Data analysis techniques include data collection, reduction, data presentation, and conclusions. The results showed: the process of customary rituals of birth include the ceremony beretes, molangmaliq, ngurisan, and nyunatang. From some ritual processes there are spiritual functions and social functions. Birth ceremonies as a religious ceremony, entertainment, means of communication, and means in maintaining harmony of customary norms. There are also values of indigenous wisdom that are religious values, the value of mutual cooperation, the value of solidarity, love of the homeland, the value of leadership, and the value of responsibility.

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K, Shanthi. "Life cycle rituals in Sangam Literature." International Research Journal of Tamil 1, no. 3 (July 30, 2019): 24–30. http://dx.doi.org/10.34256/irjt1934.

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The rituals in human life during birth, death etc., are called ‘life cycle rituals’. Rituals are one among many life activities. Performing ceremonies on death anniversaries and rest the soul in heaven are common. Celebration on puberty is referred to as life cycle prosperity ritual. The physical maturity of a girl for motherhood is called puberty and the rituals are called puberty rituals or prosperity ritual. Though the rituals are common to the corresponding cultural communities, they differ from men and women. Particularly, this difference could be seen in Sangam literature. For a man one who dominates, mostly the rituals are based on his social activities such as war, agriculture, reign and for a woman, who concentrates on the family, the rituals are based on their genital body, that is, marriage, child birth, widowhood, etc., representing reproduction, or ban on reproduction,’- Raj Gowthaman points out. Rituals of men imbibe social value whereas that of women are associated with possessions. Most of the life cycle rituals are linked with the reproduction of women.

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Nedelkov, Ljupcho. "THE BIRTH RITUAL OF TIKVES MACEDONIANS." ЕтноАнтропоЗум/EthnoAnthropoZoom 5 (2005): 215–37. http://dx.doi.org/10.37620/eaz0550215n.

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Reed, Rachel, Jennifer Rowe, and Margaret Barnes. "Midwifery practice during birth: Ritual companionship." Women and Birth 29, no. 3 (June 2016): 269–78. http://dx.doi.org/10.1016/j.wombi.2015.12.003.

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Mihăilescu, Călin-Andrei. "Ritual at the Birth of Kitsch." Comparatist 21, no. 1 (1997): 49–67. http://dx.doi.org/10.1353/com.1997.0010.

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Rikala, Mia. "A rebirth for the pharaoh: reflections on the classification of the new kingdom divine birth cycle as a ritual." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 176–88. http://dx.doi.org/10.30674/scripta.67291.

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The interpretation of rituals enacted, or represented,in the temples of Egypt is limited by the often sparse survival of evidence; most of our knowledge of the Egyptian temple cult comes from the temples of the Graeco-Roman period. This paper deals with an aspect of ancient Egyptian divine kingship, the divine birth cycle, and the question of its rituality. The focus is on the well-known but somewhat enigmatic event of engendering the divine child (i.e. the king), as depicted during the New Kingdom period. Following the various types of ritual classification, one might be tempted to interpret the divine birth cycle as a political ritual designed to legitimize the pharaoh's rule. At the same time, it coequals with various aspects of religious renewal, such as the annual re-creation, and rebirth of the pharaonic state through its socio-ideological self, represented by the king. In this respect, one might categorize divine birth as a festival or calendrical rite. The purpose of this paper is to explore various ways of interpreting the divine birth cycle as a ritual, or as a religious representation of a different type.

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Widana, I. Gusti Ketut, and I. Gusti Ayu Suasthi. "LANDASAN TEOLOGI PRAKTIK RITUAL HINDU." WIDYANATYA 1, no. 2 (October 31, 2019): 56–67. http://dx.doi.org/10.32795/widyanatya.v1i2.497.

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Basically, ritual activities are a series of sacred (sacred / sacred) actions carried out by Hindus using certain tools, places, and certain ways. Its main function is as a medium to surrender by worshiping God along with His manifestations accompanied by various offerings while accompanied by prayers (mantras) in order to obtain a gift of salvation. The rituals that are often encountered and experienced and carried out in daily life are generally life cycle rituals such as the rituals of birth, marriage, until death that are religiously believed by followers. Hinduism itself as a religion constructed by three basic frameworks positions "ritual" (event) as a supplement of material (skin / packaging) to support the element of "ethics" (moral) as part of an essence that is strengthened as well as to strengthen the foundation of "philosophy" (tattwa) as substance.

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Busro, Busro, and Husnul Qodim. "Perubahan Budaya dalam Ritual Slametan Kelahiran di Cirebon, Indonesia." Jurnal Studi Agama dan Masyarakat 14, no. 2 (September 1, 2018): 127. http://dx.doi.org/10.23971/jsam.v14i2.699.

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<div><table cellspacing="0" cellpadding="0" align="left"><tbody><tr><td align="left" valign="top"><p class="AbstractText">This study attempts to investigate the ritual practice of <em>slametan</em> birth in Kedungsana Village, Plumbon District, Cirebon Regency. The method used in this study is descriptive method. The data are collected through observation and interview techniques to ritualists, local leaders, religious leaders and others. The purpose of this study is to find out the procedures for practicing ritual of <em>slametan </em>birth, how the culture shifted in the ritual slametan birth, and the factors causing to cultural shift in ritual of <em>slametan </em>birth. The study reveals that ritual of <em>slametan</em> birth is still carried out by the community as a thanksgiving to Allah SWT for all the blessings that have been given and kept away from everything that is not desirable. Cultural shift occurred in the ritual practice of <em>slametan </em>birth. Factor that causes to cultural shifts in the ritual practice of <em>slametan </em>birth is the progress of thinking and technology. This factor only affects to some young age people relatively.</p></td></tr></tbody></table></div>

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Yoo, Jinil. "Hungarian National Identity Seen in Birth Ritual." East European and Balkan Institute 43, no. 3 (August 31, 2019): 71–93. http://dx.doi.org/10.19170/eebs.2019.43.3.71.

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Limbu, Ramesh Kumar. "Language as Cultural Expression: The Case of Limbu Mundhum and Ritual* Ramesh Kumar Limbu." JODEM: Journal of Language and Literature 11, no. 1 (December 31, 2020): 125–41. http://dx.doi.org/10.3126/jodem.v11i1.34813.

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An anthropological study of „religious /ritual language‟ concerns the relationship between the study of language and the study of culture. This article, using ethnolinguistics and ethnographies of communication as tools of study, examines how the Mundhum language distinctively maintains ethnographic communication by use of the ritual language, and communicates the social worldviews and cultural cognition of Limbu community. The Limbu, known also by endonym "Yakthung", are one of historically notable indigenous communities of Nepal. They have their own distinctive culture based on traditional ritual performances guided by Mundhum. The Mundhum is narrated and recited by Limbu ritual/religious actants/officiants in cultural/ritual observations, that is, rituals from pre-birth to after death. The study focuses on the issue how the Mundhum language, also known as Ritual Language (RL), is distinctive to the everyday language or Ordinary Language (OL) and helps express their cultural perceptions, behaviours and way of life. In doing so, it also shows the way this ritual/liturgical language influences not merely the kinds of speech but also the aspects of tradition, culture and way of life.

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Handayani, Rivi, Heddy Shri Ahimsa-Putra, and Christian Budiman. "Digitalisasi Ideologi: Mediatisasi Hegemoni Ritual Rambu Solo di Media Sosial." Communicatus: Jurnal Ilmu komunikasi 4, no. 1 (June 14, 2020): 1–24. http://dx.doi.org/10.15575/cjik.v4i1.8493.

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This article argues that the emergence of contents related to the Rambu Solo ritual on social media is a manifestation of the hegemonic ideology that was digitalized by the new generation of Toraja. Using the theoretical framework of mediatization, this article aims to explore how the hegemony of Rambu solo ritual operates in social media context, especially Instagram. By using virtual ethnography method, especially at the level of media documents and user experience, it can be explained that the mediatization of the hegemony of Rambu Solo rituals on social media are basically implying three things; firstly, the narrative about the Rambu Solo ritual on social media has given birth to a new form of interaction and communication in a broader scope; secondly, the narrative of Rambu Solo ritual on social media has made the media as a new domain to find meanings about the Rambu Solo ritual; and third, the narrative of Rambu Solo ritual indicates the accommodation efforts of the Torajanese new generation towards the rules that apply in the context of social media with the general characteristics of user-generated content. Realized it or not, the Torajanes new generation has voluntarily "continued" this ritual hegemony.

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Jr., Richard A. Lobban,. ": El Sebou': Egyptian Birth Ritual . Fadwa El Guindi." American Anthropologist 90, no. 1 (March 1988): 242–43. http://dx.doi.org/10.1525/aa.1988.90.1.02a01040.

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Setiyani, Wiwik. "Implementasi Psikologi Humanistik Carl Rogers pada Tradisi Lokal Nyadran di Jambe Gemarang Kedunggalar Ngawi." ISLAMICA: Jurnal Studi Keislaman 12, no. 1 (September 1, 2017): 230–57. http://dx.doi.org/10.15642/islamica.2018.12.2.127-154.

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The article discusses nyadran celebration in the village of Jambe Gemarang Kedunggalar Ngawi with a humanistic psychology’s Carls Rogers. The community welcomes the enthusiasm for nyadran, because the event has meaning for abangan community in carrying out the ritual. The enthusiasm of the community with the preparation of ritual ritual: gambyong dance complete with sinden (handlebar), tumpeng, cleansing, offerings and drinks. The purpose of nyadran is for the safety and well-being of the village community of Jambe Gemarang. The humanistic psychology of Carls Rogers contributes to analyzing the implementation of nyadran in building relationships or communications among citizens. The community’s belief in rituals is significant, in particular the belief in sendang as a source of springs and large trees. The behavior of the people who believe in the ritual nyadran image of people who love local traditions and have a personality organism against the positive potentials of the community Jambe Gemarang. The nyadran ritual gives birth to a mature personality and a form of self-actualization of a prosperous society and has the pride of the nyadran tradition as (selfregard) formed from its experiences.

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Roth, Ann Macy. "Fingers, Stars, and the ‘Opening of the Mouth’: The Nature and Function of the NTR WJ-Blades." Journal of Egyptian Archaeology 79, no. 1 (October 1993): 57–79. http://dx.doi.org/10.1177/030751339307900106.

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In JEA 78, it was argued that the ‘opening of the mouth’ ritual of the Egyptian mortuary cult re-enacted the transitions of birth and childhood in order to render the reborn dead person mature enough to eat an adult meal. Here its central act, the opening of the mouth itself, is shown to mimic the clearing of a newborn's mouth with the little fingers. Originally, the gesture resembled that of anointing; later the fingers were replaced by the finger-shaped ntrwj-blades, and in the Sixth Dynasty the adze was imported from the statue ritual. As frequently happened in Egyptian religion, however, ritual texts and iconography continued to invoke the older implements along with the newer tools, in order to render the ritual more effective. The relationship between birth and statues is intriguingly paralleled in a Mesopotamian statue ritual.

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Radjak, Rahmi Abd, and Sitti Ummi Novirizka Hasan. "Pola Pembentukan Perilaku Anak Melalui Ritual Peta Ega: Studi Deskriptif pada Budaya Masyarakat Tidore." Prophetic Guidance and Counseling Journal 2, no. 1 (August 18, 2021): 7. http://dx.doi.org/10.32832/pro-gcj.v2i1.5151.

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<p class="15bIsiAbstractBInggris">Indonesia is one of the great nations and countries. Indonesia has a unique cultural diversity or diversity. This diversity is reflected in various fields of life, including the arts, social and family fields. In the family, cultural patterns have a role in influencing rituals in the family, one of which is the ritual the birth of a baby. The Peta Ega Ritual is a ritual to welcoming the birth of a baby in Tidore Island and North Maluku communities. The Ega Map ritual has its peculiarities. The people of Tidore believe that suggestions through the Peta Ega ritual can have an impact on children's behavior in the future. The Peta Ega ritual itself has a element of suggestion given by parents or pious people to the baby. The approach in this research is qualitative with descriptive methods. Respondents from communities on the island of Tidore. The pattern of forming children's behavior in the Peta Ega ritual is carried out in two ways, that is direct suggestions given directly and indirectly. Direct suggestions are given by people who Peta Ega to the baby, while indirect suggestions are through suggestions on the placenta and behavioral associations given by parents and close relatives that are repeated repeatedly until the baby grows up. The words of suggestion are also considered as prayers that strengthen children's behavior.</p><p class="15bIsiAbstractBInggris"> <strong>Abstrak</strong><strong> </strong></p><p>Indonesia adalah salah satu bangsa dan negara besar. Indonesia memiliki keanekaragaman atau keragaman budaya yang unik. Keberagaman ini tercermin dalam berbagai bidang kehidupan, termasuk bidang seni, sosial, dan kekeluargaan. Di dalam keluarga, pola budaya berperan dalam mempengaruhi ritual dalam keluarga, salah satunya adalah ritual kelahiran bayi. Ritual Peta Ega merupakan ritual penyambutan kelahiran bayi di masyarakat Pulau Tidore dan Maluku Utara. Ritual Peta Ega memiliki kekhasan tersendiri. Masyarakat Tidore percaya bahwa sugesti melalui ritual Peta Ega dapat berdampak pada perilaku anak di masa depan. Ritual Peta Ega sendiri memiliki unsur sugesti yang diberikan oleh orang tua atau orang yang shalih kepada sang buah hati. Pendekatan dalam penelitian ini adalah kualitatif dengan metode deskriptif. Responden dari masyarakat di Pulau Tidore. Pola pembentukan tingkah laku anak dalam ritual Peta Ega dilakukan dengan dua cara, yaitu sugesti langsung yang diberikan secara langsung dan tidak langsung. Secara langsung diberikan oleh orang yang mempeta ega peta pada bayi, sedangkan sugesti tidak langsung melalui sugesti pada ari-ari bayi dan asosiasi perilaku yang diberikan oleh orang tua dan kerabat dekat yang diulang-ulang hingga bayi tumbuh besar. Kata-kata sugesti juga dianggap sebagai doa yang menguatkan perilaku anak</p>

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Krzeszewska, Karolina, and Katarzyna Gucio. "Selected Elements of Animated Nature Associated with the Birth of Jesus in the Bulgarian Oral Culture and Apocryphal Narratives." Studia Ceranea 4 (December 30, 2014): 65–83. http://dx.doi.org/10.18778/2084-140x.04.05.

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The article attempts to extract textual and extratextual planes on which representatives of fauna made their mark in the folklore of the South Slavs, mainly Bulgarians; in their oral literature, rituals, and beliefs, juxtaposed with selected Apocrypha, primarily from the Protoevangelium of James, confronted with the Scripture. The analysed texts (legends, folk tales, ritual songs performed during Christmas) relate to the birth of Christ in Bethlehem and placing him in a manger – the events of Night of Bethlehem and the flight of the Holy Family to Egypt. The excerpted texts of fairy tales and legends marginalise the theme of the Divine Birth, focusing on the figure of the Mother of God and her actions: meeting with St. Tryphon, rejecting the child, receiving lessons on motherhood from the frog, escaping with the Child to Egypt. The birth of Jesus is used as an excuse to tell a story of an etiological character (theme cursing animal or plant), often based on ritual custom and referring to it, such as clipping vines. Just as in the case of fairy tales and legends, folk song uses the birth of Jesus to explain the genesis of some of the characteristics and phenomena of nature. Presentation of animals in ritual songs occasionally refers to the economic sphere (the shepherds slept, and their flock wandered away), while wild animals are the object of punishment or reward. The Apocrypha known among the South Slavs mention animals in situations encountered also in the Bulgarian oral literature – the cosmic silence when fauna and flora freezes in anticipation of the birth of the Young God. The quoted texts of the Bulgarian oral culture referring to the theme of the Nativity of the Lord, the Gospel inspiration or even interaction with the apocryphal text fades into the background. The content of the stories and folk songs seems to be primordial in relation to the processed content of the Gospel; biblical characters and situations are introduced to oral stories already in circulation, creating texts that are testament of the so-called folk Christianity.

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Semenova, Oksana. "Leather and Sheepskin Clothes in the Wedding Ceremonies of the Middle Dnieper Ukrainians in the Late 19th — First Half of the 20th Century." Ukrainian Studies, no. 1(78) (May 20, 2021): 199–207. http://dx.doi.org/10.30840/2413-7065.1(78).2021.228310.

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The article considers the use of handicraft sheepskin and leather clothes in the wedding ceremonies of the Middle Dnieper Ukrainians in the late 19th – early 20th century. It is established that they have performed important ritual and protective functions. In particular, the ritual function means that clothes served as ritual attributes. In gifting ceremonies, the sheepskin and leather clothes had both practical and special semantic meanings (for example, by giving boots to the bride’s mother, the groom showed his respect and appreciation). The protective function is connected with ancient beliefs about the power of ritual attributes and magic acts. In particular, the leather in the culture of East Slavic people is associated with birth and renewal, while the sheepskin was the symbol of wealth and fertility. In wedding ceremonies, the sheepskin was associated with a cloud, while the wheat grains were thrown over the bridal couple as a symbol of rain and fertility. We may define pre-wedding, wedding, and post-wedding rituals with sheepskin and leather clothes. The most widespread pre-wedding ritual was gifting leather boots to the fiancée and sewing a flower into the fiancé’s sheepskin hat on the engagement day. A sheepskin coat turned inside out played an essential role in the Ukrainian traditional wedding. The highest level of concentration of various magical symbols is retraced in the ceremony of send-off and reception of a newly married couple. In post-wedding rituals, the sheepskin coat was used for costume games to introduce such characters as a bride and a groom, animals, gypsies, etc.

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Vargün, Berivan. "Traditional methods for the protection of mother and baby during birth and after birthDoğum ve doğum sonrasında anne ve bebeğin korunmasına ilişkin geleneksel uygulamalar." Journal of Human Sciences 15, no. 2 (May 12, 2018): 870. http://dx.doi.org/10.14687/jhs.v15i2.5309.

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Birth, a rite of passage, is a cultural condition as well as a biological phenomenon. Changes in humans’ social status are expressed in ritual ways at birth- which causes cultural changes and transformations, and several practices of avoidance, refrainment and protection are observed. This study investigates the beliefs, rituals and practices in relation to protecting the mother and the baby at birth and after birth in Harran, Bozova and Eyyubiye districts of Şanlıurfa. Several beliefs and practices were developed in the region to protect and heal the mother and the baby at birth and in the period following birth. It was found that practices in relation to protection, avoidance, refrainment and healing at birth and after birth were still continuing in Harran, Bozova and Eyyubiye districts as in the past. The study, based on field study, was conducted with 68 women in the first week of July 2016. This paper presents findings about beliefs, ritual and practices in relation to protecting the mother and the baby at birth and after birth. Extended English summary is in the end of Full Text PDF (TURKISH) file. ÖzetGeçiş ritüellerinden biri olan doğum, biyolojik bir olgu olmasının yanı sıra kültürelde bir durumdur. Kültürel değişim ve dönüşümlere sebep olan doğum evresinde, insanların toplumsal statülerindeki değişim, törensel yollarla ifade edilir ve bu durum karşısında pek çok sakınma kaçınma ve korunma pratikleri gerçekleştirilir. Çalışmamızda Şanlıurfa’nın Harran, Bozova ve Eyyübiye ilçelerinde doğum ve doğum sonrasında anne ve bebeğin korunmasına ilişkin inanç, ritüel ve uygulamaların neler olduğu araştırılmıştır. Harran, Bozova ve Eyyübiye ilçelerinde doğum ve doğum sonrasına yönelik korunma, kaçınma, sakınma ve sağaltıma ilişkin pratiklerin geçmişte olduğu gibi halen devam ettiği saptanmıştır. Alan araştırmamıza dayalı çalışmamız 2016 yılında Temmuz ayının ilk haftalarında Şanlıurfa iline bağlı Bozova, Eyyübiye ve Harran ilçelerinde yaşayan 68 kadınla kendi evlerinde gerçekleştirilmiştir. Makalede doğum ve doğum sonrasında anne ve bebeğin korunmasına ilişkin inanç, ritüel ve uygulamaların neler olduğuna ilişkin bulgular yer almaktadır.

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Boddy, Janice. "A Colonial Lexicon: Of Birth Ritual, Medicalization, and Mobility in the Congo:A Colonial Lexicon: Of Birth Ritual, Medicalization, and Mobility in the Congo." Medical Anthropology Quarterly 15, no. 1 (March 2001): 129–30. http://dx.doi.org/10.1525/maq.2001.15.1.129.

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Bakuleva, О. "BAPTIZING RITUAL AS PART OF THE BIRTH RITE IN CYPRUS." Kathedra of Byzantine and Modern Greek Studies 3, no. 1-2 (September 20, 2019): 9–14. http://dx.doi.org/10.29003/m684.2658-7157.2018_3_1-2/9-14.

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Chronaki, Myrto. "Giving birth in Volos, Greece: medicalisation, ritual and emerging alternatives." Social & Cultural Geography 16, no. 8 (May 20, 2015): 909–30. http://dx.doi.org/10.1080/14649365.2015.1040058.

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Androne, H. "Birth, Death, and Transformation: Ritual as Inquiry in the Classroom." Pedagogy Critical Approaches to Teaching Literature Language Composition and Culture 14, no. 2 (April 1, 2014): 317–41. http://dx.doi.org/10.1215/15314200-2400521.

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Chair, Badrul Munir. "Dimensi Kosmologis Ritual Rokat Pandhaba pada Masyarakat Madura." Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) 6, no. 1 (June 29, 2020): 127–41. http://dx.doi.org/10.18784/smart.v6i1.952.

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Rokat pandhaba is an exorcism ritual for child who has certain advantages or abilities caused by the arrangement of their birth in a family. Performing rokat pandhaba carries the hope that all the bad traits and possible harms to the child can be eliminated. This study attempted to explore the cosmological dimensions in the rokat pandhaba ritual carried out by the Madurese community. This is a qualitative research with metaphysical cosmological approach. The data were collected through indepth interviews, observations, and documentation and analyzed by using the interpretation theory of symbols and elements as found in rokat pandhaba ritual. The results of this study indicated that the rokat pandhaba ritual held by Madurese contains symbols that have implied meanings related to their concept of birth and the relationship between humans and the cosmos. The human life, especially their fate and fortune depends on how they treat the nature. It also has the conception that Madurese people are very accepting of metaphysical force and believe that it affects on human life in earth

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Jordan, Nané. "Goddess Puja in California: Embodying Contemplation Through Women’s Spirituality Education." Contemplative Practice, Education, and Socio-Political Transformation (Part Two) 21, no. 1 (September 21, 2020): 13–25. http://dx.doi.org/10.7202/1071571ar.

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This essay conveys an embodied, relational view of contemplative practice in education through my experience of a “Goddess puja.” I undertook this puja with two other women in the context of exploring and documenting the experiences of seven faculty and student alumni, myself included, within a Women’s Spirituality Master of Arts (WSMA) degree program located in the San Francisco Bay area. I highlight a holistic, ritual scope for considering “contemplative practices,” by engaging an embodied view of contemplative practice based from Women’s Spirituality education. The practice of Goddess puja or worship is a devotional, contemplative ritual offering of flowers and substances made to the deity in order to receive her blessing. The practice of supplicating Goddess impacts my work in midwifery and my lived philosophy, where ritual contemplation evokes further learning and inquiry about the nature of birth and birth-giving.

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Christie, Nils. "Answers to losses." Temida 9, no. 1 (2006): 5–10. http://dx.doi.org/10.2298/tem0601005c.

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All societies have their rituals. These are activated at important stages in life; birth and death, passing into woman-or manhood, large victories or defeats, - or when bad acts have been committed. Here punishment or mediation represents typical ritual answers. In my paper I will compare these two types of answers - punishment and mediation. I will look into their strengths and weaknesses as examples of important social rituals, and I will compare these two types of rituals with other fundamental rituals for passing important stages in life. May be we can understand more of both mediation and penal courts by comparing them to funerals and marriages, than as rational tools for facing crime. But the paper is not written yet. May be I will come in severe troubles.

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Hennessey, Anna. "Social Ontology and the Rituals of Birth." Proceedings 47, no. 1 (May 11, 2020): 66. http://dx.doi.org/10.3390/proceedings47010066.

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This paper investigates how new social ontologies emerge when individuals and social groups from around the world utilize technology to promote the use of religious, secular, and re-sacralized imagery in preparation for birth as a rite of passage. In particular, the paper looks at how these participants share religious and nonreligious imagery related to birth through websites, social media, multimedia exhibitions, and other formats, examining how the imagery is used to construct meaning around the topics of birth and ritual. This social ontology of birth shows how humans utilize technology to create new meaning related to the birthing body.

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Hennessey, Anna. "Social Ontology and the Rituals of Birth." Proceedings 47, no. 1 (May 11, 2020): 66. http://dx.doi.org/10.3390/proceedings2020047066.

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This paper investigates how new social ontologies emerge when individuals and social groups from around the world utilize technology to promote the use of religious, secular, and re-sacralized imagery in preparation for birth as a rite of passage. In particular, the paper looks at how these participants share religious and nonreligious imagery related to birth through websites, social media, multimedia exhibitions, and other formats, examining how the imagery is used to construct meaning around the topics of birth and ritual. This social ontology of birth shows how humans utilize technology to create new meaning related to the birthing body.

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Irwansyah, Shindu, Hadi Nuramin, and Dede Wahyudin. "Ngabungbang Ritual Culture in Peasant Communities." International Journal of Islamic Khazanah 10, no. 2 (July 31, 2020): 75–85. http://dx.doi.org/10.15575/ijik.v10i2.8414.

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The purpose of this study is to explore the purpose of carrying out the rituals of ngabungbang and increase the local wisdom of Sundanese people, especially the people of Cihideung. This research uses descriptive qualitative methods, data collection techniques used are observation, interviews, document studies, literature studies, namely by investigating and covering the analysis and interpretation of data to conclusions based on research. Humans basically have bad traits which must be cleaned in order to bring kindness, peace and comfort to other beings. Cihideung residents believe that spirits and spirits who occupy their place can give good or bad. ngabungbang is silent outside the building by staying up all night especially in the sacred place of the full moon calendar which is usually done on the fourteenth of the month of mulud because in this month the birth of the prophet Muhammad SAW. the mosque. The mourning ritual is still carried on from generation to generation which mediates the people of Cihideung to rid themselves of bad traits, stay away from reinforcements in order to get good and be kept away from the ugliness that befalls them when living life, and respect their spirits with media used as media symbol in ritual. The media in this ritual are offerings for the karuhun which consist of: Gapar mulud, Gapar Kabulan, Nyimbel Red and white porridge, bitter coffee, brown sugar, milk, and clear water, salt, rice cone, rice and money.

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Finsten, Laura, Stephen A. Kowalewski, Charlotte A. Smith, Mark D. Borland, and Richard D. Garvin. "Circular Architecture and Symbolic Boundaries in the Mixtec Sierra, Oaxaca." Ancient Mesoamerica 7, no. 1 (1996): 19–35. http://dx.doi.org/10.1017/s0956536100001267.

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AbstractSystematic survey of 1,000 km2in a mountainous zone of the Mixteca Alta in Oaxaca, Mexico, has produced detailed architectural data at a large number of pre-Hispanic settlements. One unusual architectural form, circular stone foundations, apparently dates to the Late Postclassic period. Comparisons to similar architectural forms described in the archaeological and ethnographic literature of Mesoamerica and in the Mixtec codices suggest that they may have been sweatbaths. Analysis of their regional distribution and site contexts leads to interesting conclusions about additional contexts for sweatbath ritual. The symbolic link between royal birth, marriage, and sweatbath ritual is clear in the Mixtec codices. An additional use may have been in rituals affirming community identity and marking community boundaries. We suggest a further connection to the use of sweatbaths in Mixtec toponyms and their association with sacred places on the Mixtec landscape, both of which reflected the importance of marriage alliance and female royal inheritance in the territorial strategies of Postclassic Mixtec kingdoms.

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Eberl, Markus. "Nourishing Gods: Birth and Personhood in Highland Mexican Codices." Cambridge Archaeological Journal 23, no. 3 (July 5, 2013): 453–76. http://dx.doi.org/10.1017/s0959774313000437.

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Humans define themselves through personhood as agents in society. To become persons, children differentiate their self from others. They take, as George Mead (1934) says, the other and self-objectify by predicating a sign-image or trope upon themselves. Birth rituals realize these tropes with the child's body as tool and raw material. Birth almanacs in Highland Mexican codices depict, as I argue, the transformation of a child into a person. Patron gods pierce the child, display it, manipulate its umbilical cord and nurse it. Gods provide the child with vital life forces while the child and future adult nourishes the gods through sacrifice. The birth almanacs situate Aztec personhood in a covenant of humans with gods. As children mature, bodily changes metonymically express the metaphoric relationship of the children with their patron gods. In the bathing ceremony, fellow humans — especially the child's parents and the midwife — step into the roles of the patron gods and perform the above activities on the child. Aztec children other themselves in gods through ritual practices. By connecting the ideology and practice of personhood, the birth almanacs are a theory of social action.

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Tapper, Nancy, and Richard Tapper. "The Birth of the Prophet: Ritual and Gender in Turkish Islam." Man 22, no. 1 (March 1987): 69. http://dx.doi.org/10.2307/2802964.

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Thiessen, Matthew. "The Legislation of Leviticus 12 in Light of Ancient Embryology." Vetus Testamentum 68, no. 2 (March 16, 2018): 297–319. http://dx.doi.org/10.1163/15685330-12341314.

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Abstract Interpreters have provided numerous unsatisfactory reasons for why priestly literature stipulates that women endure a longer impurity after the birth of a girl than they endure after the birth of a boy. This article situates Leviticus 12 within a wide range of medical discourses, found in Hittite, Greek, Roman, Jewish, and Christian literature, in order to illuminate the priestly rationale behind this legislation. It demonstrates that these differing periods of ritual impurity relate to ancient medical beliefs that females developed more slowly than did males. These different articulation rates were believed to result in different lengths of postpartum lochial discharge, which meant that the new mother suffered different lengths of ritual impurity based on the sex of the newborn child.

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Brzozowska, Sabina. "Mit i egzystencja. Czarodziejska góra Tomasza Manna jako powieść antyinicjacyjna?" Ruch Literacki 53, no. 1 (November 8, 2012): 3–27. http://dx.doi.org/10.2478/v10273-012-0001-7.

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Summary This article presents one of the many possible interpretations of Thomas Mann’s The MagicMountain without drawing an definitive conclusion. Hans Castorp’s experiences at Davos are explored in the context of the ritual of initiation and regeneration featured in Friedrich Nietzsche’s The Birth of Tragedy. In Mann’s novel Castorp’s encounter with the death-tainted sanatorium routine carries a suggestion of an absorption into a community performing its rituals. However, unlike the Nietzschean mysteries these rituals pull its participants into a unregenerative circle of formlessness. In the initiation ritual the descent (kathodos) should be followed by an ascent (anodos). In the Hades of the Berghof Hans Castorp can be seen to dive into the recesses of his own memory, the primeval memory of mankind, the secrets of the human body and the depths of the subconscious. However, his dip does not issue in an ascent. His grip on reality remains at best enigmatic; he is not able to break out of the narrow compass of the sanatorium. When he returns to the plains, to historical time, it is a descent to the hell of war. To sum up, whereas the Dionysian myth is associated with the motif of a fertile underworld, Castorp is not likely to experience regeneration.

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Januar, Rizky. "Topeng Sidakarya Dance; A Man who made it a success." Bali Tourism Journal 4, no. 1 (February 10, 2020): 6. http://dx.doi.org/10.36675/btj.v4i1.39.

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Topeng Sidakarya dance is a masked wali dance originated from the 16th century. A typical old art performance that utilises a mask to express the figure's character. It is believed the art was choreographed after a brief visit of Brahmana Keling, a sage from eastern Java to Bali at the time King Dalem Waturenggong was reigning Gelgel Kingdom. The tour of Brahmana keling to the grand ritual held in the 16th century by king Dalem Waturenggong gave birth to Topeng Sidakarya dance; An art to dedicate Brahmana Keling’s service for Gelgel kingdom. His service had led Bali to reach its prosperous time for an extended period. The dance is recognised by its unique mask characteristics: a white-based colour mask, squinting eyes, black or white moustache, smiling expression and exaggerated overbite teeth. Topeng Sidakarya dance served as a complement of religious rituals based on king Dalem Waturenggong’s decree for the future generation. It is compulsory to perform the sacred art as it carries a symbol that the ceremony has been well-acted, and the organiser would meet their expectation for the ritual.

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Cooper, Barbara M. "Traveling Companions: The Burial of the Placenta in Niger." African Studies Review 62, no. 2 (May 29, 2019): 127–48. http://dx.doi.org/10.1017/asr.2018.17.

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Abstract:This article, part of a historical study of childbirth in the Sahel, draws upon oral interviews, ethnographic materials, and studies of midwifery to explore placenta burial in Niger. In the region the placenta is often referred to as the “traveling companion” that ushers the new human from one world to the next. Only through proper respect toward the placenta by means of careful burial can a woman’s future fertility be protected. The importance of protecting a woman’s future reproductive capacity accounts for both the centrality of this ritual to childbirth and for the appeal of the ritual expertise of elderly “traditional birth attendants” despite access to bio-medically trained midwives. Protecting a vulnerable parturient mother from the envy of those (such as co-wives) who might “tie up” her womb is an integral part of the process of childbirth. Appropriate placenta burial orchestrated by a woman’s therapy management group makes good on the cyclical intergenerational entrustment through which ancestors and descendants endure in a cycle linking birth and death, planting, and burial. “Traditional” rituals bear marks of major shifts in the agricultural economy, rapid urbanization, and ongoing adoption and reinterpretation of Islam. Multi-generational interviews reveal that across a broad range of ethnicities, status groups, and educational profiles, women in Niger share a concern for proper placenta burial. This approach to preserving women’s reproductive health and fertility is shared by adjacent neighbors, generations, and ethnicities.

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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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Busro, B., Ai Yeni Yuliyanti, Abdul Syukur, and Rifki Rosyad. "THEOLOGICAL DIMENSIONS IN MEMITU RITUALS IN CIREBON." Patanjala: Journal of Historical and Cultural Research 12, no. 2 (October 16, 2020): 227. http://dx.doi.org/10.30959/patanjala.v12i2.636.

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Indonesia is very famous for its rich culture. Cirebon as one of the districts in West Java is also very thick with its culture. This article discusses one of the cultures in Kedungsana Village Cirebon, the phenomenon of ritual slametan Memitu. The purpose of this study is to examine the practice of ritual slametan Memitu carried out by Kedungsana community together with its theological dimensions. The research subjects were the community of Kedungsana Village, Plumbon District, Cirebon Regency. The process of collecting data through direct observation and to get deep information in interviews, we use a purposive sampling technique. The results of the study found that the purpose of carrying out the ritual slametan Memitu was as a manifestation of gratitude for all the favors that had been given from the "Invisible Power" and also the hope of the smooth birth process. Express gratitude and the request is addressed to those considered to have the power to determine the smooth process of birth. In ritual slametan Memitu, there are theological dimensions that can be identified as belief in Invisible Substance and values for living in harmony together among residents of Kedungsana Village community. The theological dimensions in the earth alms ritual have been developed in such a way as to be in line with the development of social reality.Indonesia sangat terkenal dengan kekayan kebudayannya. Cirebon sebagai salah satu kabupaten di Jawa Barat juga sangat kental dengan budayanya. Artikel ini membahas salah satu budaya di Desa Kedungsana Cirebon yaitu fenomena tradisi ritual slametan Memitu. Tujuan dari penelitian ini adalah untuk meneliti praktek ritual Memitu yang dilakukan oleh masyarakat Kedungsana bersama dengan dimensi-dimensi teologisnya. Subjek penelitian adalah komunitas masyarakat Desa Kedungsana Kecamatan Plumbon Kabupaten Cirebon. Proses pengumpulan data dilakukan dengan observasi langsung, untuk pendalaman dilakukan wawancara dengan teknik purposive sampling. Hasil penelitian ditemukan bahwa tujuan dilaksanakannya ritual slametan Memitu adalah sebagai manifestasi syukur atas segala nikmat yang telah diberikan dari “Kekuatan Tak Terlihat” dan juga pengharapan kelancaran proses kelahiran. Ungkapan rasa syukur dan permohonan tersebut ditujukan kepada yang diyakini memiliki kekuatan untuk menentukan kelancaran proses kelahiran. Dalam ritual slametan Memitu terdapat dimensi-dimensi teologi yang dapat diidentifikasi sebagai kepercayaan terhadap Zat Yang Gaib dan nilai-nilai untuk hidup rukun berdampingan antar-warga masyarakat Kelurahan Kedungsana. Dimensi-dimensi teologis dalam ritual sedekah bumi ini telah dikembangkan sedemikian rupa agar sejalan dengan perkembangan realitas sosial.

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Iswahyudi, Iswahyudi, and Udin Safala. "Ideologi Argumen-Argumen Keagamaan Tradisi Lingkaran Hidup dalam Kitab Kuning." ISLAMICA: Jurnal Studi Keislaman 14, no. 1 (September 1, 2019): 1–24. http://dx.doi.org/10.15642/islamica.2018.13.1.1-24.

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This article will show that the implementation of the Javanese Islamic tradition in the form of the ritual of the life cycle (life circle) is the implementation of the ideology of Sh?fi‘? developed by his followers (as}h{?b). The ideology was then known as the ideology of as}h}?b al-sh?fi‘?yah. The ritual of the life in the form of a birth ritual (metu), marriage (manten) and death (mati) has been mentioned in the classic Islamic book (kitab kuning). Allegations that Javanese Islam as syncretic Islam and the adoption of Hindu and Buddhist traditions are wrong. The ritual of the life circle as shown in this article is emerging from within Islam itself as an embodiment of the interpretation of Islamic doctrine. The reseacher gets this conclusion after doing a research of various classic Islamic books that explain the ritual of the life circle. To find out the conclusion, the reseacher used the ideological criticism of Pierre F. Bourdieu. This article, therefore, rejects the views of outsiders such as Geertz, Beatty and Mulder, who explain that the ritual of Javanese Muslim is impure doctrine of Islam.

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Tilley, Helen, and Nancy Rose Hunt. "A Colonial Lexicon: Of Birth Ritual, Medicalization, and Mobility in the Congo." African Studies Review 45, no. 1 (April 2002): 179. http://dx.doi.org/10.2307/1515022.

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David Gurevich and Yisca Harani. "Philoumenos of Jacob's Well: The Birth of a Contemporary Ritual Murder Narrative." Israel Studies 22, no. 2 (2017): 26. http://dx.doi.org/10.2979/israelstudies.22.2.02.

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Slobin, Kathleen. "A colonial lexicon of birth ritual, medicalization, and mobility in the congo." Women's Studies International Forum 26, no. 5 (September 2003): 501–2. http://dx.doi.org/10.1016/j.wsif.2003.08.008.

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Bolger, Diane L. "The Archaeology of Fertility and Birth: A Ritual Deposit from Chalcolithic Cyprus." Journal of Anthropological Research 48, no. 2 (July 1992): 145–64. http://dx.doi.org/10.1086/jar.48.2.3630408.

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Gondola, Ch Didier, and Nancy R. Hunt. "A Colonial Lexicon: Of Birth Ritual, Medicalization, and Mobility in the Congo." American Historical Review 105, no. 5 (December 2000): 1698. http://dx.doi.org/10.2307/2652046.

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Burke, Timothy, and Nancy Rose Hunt. "A Colonial Lexicon of Birth Ritual, Medicalization, and Mobility in the Congo." International Journal of African Historical Studies 33, no. 3 (2000): 669. http://dx.doi.org/10.2307/3097439.

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Madhavan, Sangeetha. "A Colonial Lexicon of Birth Ritual, Medicalization, and Mobility in the Congo." American Ethnologist 28, no. 1 (February 2001): 206–7. http://dx.doi.org/10.1525/ae.2001.28.1.206.

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Journal articles on the topic 'Birth ritual'

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