Relevant bibliographies by topics / Ceremonial rites

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Academic literature on the topic 'Ceremonial rites'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "Ceremonial rites"

1

Suprun-Yaremko, Nadiya. "Kuban Ukrainian-Cossack Wedding: Songs & Ceremonial, structural analysis." Ethnomusic 14, no. 1 (2018): 47–73. http://dx.doi.org/10.33398/2523-4846-2019-14-1-47-73.

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In current article author presents traditional Kuban Ukrainian-Cossack wedding, on the ground of typological data, archived in 268 items, recorded in 46 settlements of historical Chornomorya (contemporary Kyban lowlands region of Russian Federation), transcribed and archived according to the historically reconstructed wedding ceremony of procession 29 magical rites. Overall the collection is subdivided upon the rites of initiation, wedding & post-wedding ceremonies; by 62 structural-melodical typology-recitatory-exclamational (134), cantilena (31), of mixed types (102), dancant (1). The recitatory-exclamatory songs constitute the core of wedding ceremonies, cantilena mixed - the historical epic songs, cantilena mixed dancant – the core of common non-ritual songs. The initiation rites (82) correspond to 10 ceremonies-wooing, betrothal, engagement, crowning of a wreath, maiden evensongs, summon songs, wedding feast, orphan songs, wedlock. 178 items illustrate 16 wedding rites of ceremony, according to wedlock, wedding feast, redemption of the bride, treatment of bride, ritual maiden evensongs, wedlock attire, the departure of the bride. 8 songs correspond to three rites of post-wedding ceremony. The recitatory-exclamatiory songs are performed on every ceremony of a rite (as an integral rite) or interferential (as co-habitative, musicianship of a ceremonial), formulating a polythem atic and polysemantic ceremony. In dramatical-epic songs the melodic embellishments flourish over the vocalized vowels. 15 non-ritual lirycal songs were performed irregarding of the ceremony. Ethnomusical analysis arguably supports the theory of common historical origin and background of songs and rites under consideration, preserved in commemoration of singers, the legacy of kuban history' historical traditions, of rytmicall cowariative combinatories and art of vocalizing and embellishments.
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2

Suprun-Yaremko, Nadiya. "Kuban Ukrainian-Cossack Wedding: Songs & Ceremonial, structural analysis." Ethnomusic 14, no. 1 (2018): 47–73. http://dx.doi.org/10.33398/2523-4846-2018-14-47-73.

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In current article author presents traditional Kuban Ukrainian-Cossack wedding, on the ground of typological data, archived in 268 items, recorded in 46 settlements of historical Chornomorya (contemporary Kyban lowlands region of Russian Federation), transcribed and archived according to the historically reconstructed wedding ceremony of procession 29 magical rites. Overall the collection is subdivided upon the rites of initiation, wedding & post-wedding ceremonies; by 62 structural-melodical typology-recitatory-exclamational (134), cantilena (31), of mixed types (102), dancant (1). The recitatory-exclamatory songs constitute the core of wedding ceremonies, cantilena mixed - the historical epic songs, cantilena mixed dancant – the core of common non-ritual songs. The initiation rites (82) correspond to 10 ceremonies-wooing, betrothal, engagement, crowning of a wreath, maiden evensongs, summon songs, wedding feast, orphan songs, wedlock. 178 items illustrate 16 wedding rites of ceremony, according to wedlock, wedding feast, redemption of the bride, treatment of bride, ritual maiden evensongs, wedlock attire, the departure of the bride. 8 songs correspond to three rites of post-wedding ceremony. The recitatory-exclamatiory songs are performed on every ceremony of a rite (as an integral rite) or interferential (as co-habitative, musicianship of a ceremonial), formulating a polythem atic and polysemantic ceremony. In dramatical-epic songs the melodic embellishments flourish over the vocalized vowels. 15 non-ritual lirycal songs were performed irregarding of the ceremony. Ethnomusical analysis arguably supports the theory of common historical origin and background of songs and rites under consideration, preserved in commemoration of singers, the legacy of kuban history' historical traditions, of rytmicall cowariative combinatories and art of vocalizing and embellishments.
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Montaño Salas, Leonardo Alberto. "Las ceremonias ancestrales y tradicionales de la etnia Wayúu, un estudio a través de su ceremonial y protocolo / The ancestral and traditional ceremonies of the Wayúu ethnic group, a study through hits ceremonial and protocol." REVISTA ESTUDIOS INSTITUCIONALES 4, no. 6 (June 28, 2017): 165. http://dx.doi.org/10.5944/eeii.vol.4.n.6.2017.18995.

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“Wachuküa müsüka sain wanée a’laülaa joyotüsü spünalu’u ka’i katspüla skujainjatüin sukuwa ipa sumüin wachonyuu ée antüin skal’uu ka’kat”(Texto en “wayuunaiki”…idioma Wayúu)[La tradición es como una anciana que sentada en el camino de los días cuenta a las jóvenes generaciones las experiencias que ella ha vivido.]“Los Wayúu son gente de arena, sol y viento, llevan adentro la moral del desierto, han resistido durante siglos en la península de la Guajira, son grandes artesanos, y comerciantes, luchadores incansables por sus derechos históricos, que han sido muy violentados por la discriminación y el racismo”.Investigar en el mundo mágico y cosmogónico de una etnia ancestral es adentrarse en un espacio lleno de sabiduría e importantes conocimientos, lo cual no permite que el estudio del ceremonial y el protocolo escape a ello. La etnia indígena WAYÙU, ubicada en el espacio geográfico de territorio de 15.300 km2 dentro del departamento de la Guajira, Colombia, y 12.000 km2 dentro del estado Zulia, Venezuela, es un ejemplo importante de la necesidad de buscar en nuestras raíces interrogantes que a simple vista no pareciera tener respuesta. Porque hablamos de ceremonial y protocolo en las Ceremonias ancestrales y tradicionales de la etnia Wayúu? porque todo grupo humano antropológicamente ha demostrado que sus raíces provienen de MITOS, los cuales se transformaron y escenificaron en RITOS, estos evolucionaron a RITUALES que se convirtieron en CEREMONIAS, que con el paso del tiempo se estructuraron en CEREMONIALES y que fueron estructurados y normados como base de lo que hoy denominamos PROTOCOLO. De esta forma logramos llegar a la raíz primigenia del entendimiento antropológico y científico de nuestro conocimiento protocolar.La etnia Wayuu descendiente de los Arawak, presenta casi inalterablemente una serie de ceremonias ancestrales que basados en su estructura social matrilineal (podemos definir el matrilinaje Wayúu como un grupo de descendencia unilineal genealógicamente definido. Estos linajes tienen como elemento común los nexos de consanguinidad, ya que todos los individuos de cada grupo se identifican como descendientes de los mismos antepasados por línea femenina) y sin haber sufrido modificaciones estructurales importantes a través de los años, nos da una visión muy acertada de cómo podemos tras polar sus ceremonias a nuestro saber académico del protocolo actual. La estructura ceremonial de esta etnia se centra en tres hechos sociales específicos, la pubertad, la unión de pareja y en la muerte. Conoceremos como hay un eje central y conductor de estas ceremonias y cuáles son las figuras más relevantes en ella. Descubrir que, aunque no existe de manera formal el uso de términos “protocolares” la acción protocolar en si misma se realiza, como el uso de la precedencia, la etiqueta, el ente organizador, etc.___________________“Wachuküa müsüka sain wanée a’laülaa joyotüsü spünalu’u ka’i katspüla skujainjatüin sukuwa ipa sumüin wachonyuu ée antüin skal’uu ka’kat”(Text in "wayuunaiki”... language Wayúu)[The tradition is like an old woman sitting in the road that has to the younger generations the experiences that she has lived].Them Wayuu are people of sand, Sun and wind, carry in the moral of the desert, have resisted during centuries in the peninsula of the Guajira, are large craftsmen, and merchants, fighters tireless by their rights historical, that have been very violated by the discrimination and the racism.Investigate in the World Magic and cosmogonic of an ethnic ancestral is enter is in a space full of wisdom and important knowledge, which not allows that the study of the ceremonial and the Protocol escape to this. The ethnic indigenous WAYUU, located in the space geographical of territory of 15,300 km2 within the Department of the Guajira, Colombia, and 12,000 km2 within the State Zulia, Venezuela, is an example important of the need of search in our estate questions that to simple view not seems have response. Because talk of ceremonial and Protocol in the ceremonies ancestral and traditional of the ethnic Wayuu? because all group human anthropologically has shown that their estate come of myths, which are transformed and staged in rites, these evolved to RITUAL that is developed in ceremonies, that with the step of the time is structured in CEREMONIAL and that were structured and regulated as base of what today call Protocol. In this way we were able to reach the primordial root of anthropological and scientific understanding of our knowledge Protocol. The Wayuu descendant of the Arawak ethnicity, almost relentlessly presents a series of ancient ceremonies based on matrilineal social structure (we can define the genealogically defined matrilineality Wayuu as a group of unilineal descent. These lineages have common element the ties of consanguinity, since all individuals in each group identify themselves as descendants of the same ancestors by female line) and without having undergone significant structural changes over the years, gives us a very successful vision of how we can after polar ceremonies to our academic knowledge of the current Protocol. The ceremonial structure of this ethnic group focuses on three specific social facts, puberty, the union of couple and in death. We know as a conductor and central axis of these ceremonies and what are the most important figures in it. Discover that, even if it does not exist in a formal way the use of terms "Protocol" action Protocol if same occurs, as the use of precedence, label, the organizing entity, etc.KEYWORDS: Protocol, Ceremonial, Ethnicity, Cosmogony, Rites
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Cabrera Sánchez, Margarita. "La muerte del príncipe Don Juan. Exequias y duelo en Córdoba y Sevilla durante el otoño de 1497 = The Death of Prince Juan. Funeral Rites and Mourning in Cordoba and Seville during the Autumn of 1497." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 31 (May 11, 2018): 107. http://dx.doi.org/10.5944/etfiii.31.2018.21137.

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La finalidad de este trabajo es estudiar las circunstancias de la muerte del príncipe don Juan, los ritos post mortem y las ceremonias fúnebres que tuvieron lugar en Córdoba y Sevilla. Además, nos hemos detenido a analizar cómo pudieron transcurrir los primeros años de su vida y su adolescencia, ya que los testimonios consultados revelan una salud frágil, que, probablemente, pudo precipitar su temprano fallecimiento. Las numerosas fuentes a las que hemos tenido acceso nos han permitido obtener datos inéditos sobre el ceremonial funerario, las manifestaciones de duelo y el volumen de gastos al que tuvieron que hacer frente los concejos de Córdoba y Sevilla para despedir, como la ocasión merecía, al príncipe heredero. The purpose of this paper is to study the circumstances of the death of prince Juan, the post mortem rites and the funeral ceremonies that took place in Cordoba and Seville. In addition, we have analysed how the first years of his life and adolescence may have taken place, since the testimonies consulted reveal a fragile health that probably could have determined his early death. The numerous sources to which we have had access allowed us to obtain unpublished information on the funerary ceremonial, the demonstrations of mourning and the level of expenditure that was assumed by the councils of Cordoba and Seville to pay their last respects to the heir prince.
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Grzesiak, Emilia. "Społeczne konstruowanie rytuałów i symboli akademickich." Studia Edukacyjne, no. 53 (June 15, 2019): 27–39. http://dx.doi.org/10.14746/se.2019.53.2.

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Rites and ceremonies are very important in university reality. They are extremely important for maintaining the continuity of academic values and highlighting the rank of certain events, which is particularly visible during various academic ceremonies. This article will be devoted to academic rituals, ceremonies and symbols in the context of their social meaning and values. I refer this issue to other dimensions of socio-cultural reality (including ceremonial court practices), I will look for similarities, explaining their significance and roles. I will try to justify how – regarding their long history and tradition – we can understand them in the 21st century.
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Shaw, Brent D. "Ritual Brotherhood in Roman and Post-Roman Societies." Traditio 52 (1997): 327–55. http://dx.doi.org/10.1017/s0362152900012022.

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A singular merit of John Boswell's provocativeSame-Sex Unionshas been to refocus the attention of a wide range of scholars from differing disciplines on the significance of manuscript sources foradelphopoiesis, a Christian ceremonial in the eastern Mediterranean for the ‘making of a brother'. It seems fair to say that the balance of scholarly opinion has rejected his claim that these rites were, in effect, marriage ceremonials for men. The ceremonials seem to have been used to create a ritual brotherhood in which one man ‘adopted’ another as his ‘brother’. This still leaves a large question to be considered: precisely what kinds of social institutions or arrangements did these rituals seek to confirm? I propose to investigate this problem in the context of evidence relating to the social structures of Roman and post-Roman societies, both to elucidate the social bonds reflected in the rites ofadelphopoiesisand to suggest why this peculiar type of personal attachment is strikingly absent from the annals of western Roman imperial society.
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field, carol. "Rites of Passage in Italy." Gastronomica 10, no. 1 (2010): 32–37. http://dx.doi.org/10.1525/gfc.2010.10.1.32.

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Unlike the vast number of public celebrations in Italy that are almost always associated with specific foods, rites of passage in that country are focused on pivotal private moments after the ceremonial crossing of a threshold; and food may or may not be a primary focus of the event. Recognition of birth, marriage, and death——the three major turning points in the intimate life of a family——may still be observed with dishes or ingredients traceable to the Renaissance, but many older traditions have been modified or forgotten entirely in the last thirty years. Financial constraints once preserved many customs, especially in the south, but regional borders have become porous, and new food trends may no longer reflect the authentic tradition. Can new movements, such as Slow Food, promote ancient values as the form and food of traditional events continue to change?
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Thiry, Steven. "Rites of Reversion: Ceremonial Memory and Community in the Funeral Services for Philip II in the Netherlands (1598)." Renaissance Quarterly 71, no. 4 (2018): 1391–429. http://dx.doi.org/10.1086/700861.

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AbstractPhilip II’s death in September 1598 coincided with the restoration of Habsburg authority in the southern Low Countries after decades of revolt. Local obsequies for the deceased ruler therefore reclaimed ecclesiastical infrastructure and revived urban cohesion. In contrast to previous funerals, the Brussels service did not significantly stage a transfer of power. Instead, by selectively drawing on traces of former ceremonies, particularly Charles V’s 1558 funeral, the ritual overcame the recent upheavals and soothed the anxieties surrounding the cession of sovereignty to the archdukes. Simultaneously, each important urban center also staged its own ceremonial, thereby stressing local privilege.
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Arestova, Veronika Yurevna. "Some Facts of Main Ethnic Groups’ Ceremonial-Game Traditions in Their Theatrical Aspect in the Chuvash Republic." Ethnic Culture, no. 4 (5) (December 25, 2020): 20–22. http://dx.doi.org/10.31483/r-97429.

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The article presents facts about ceremonial-game traditions of main ethnic groups living in Chuvash Republic, such as Chuvash, Russian, Tatar, and Mordovian. The purpose of the research was the survey of ceremonies, customs and celebrations which are kept in the present time in Chuvashia. The research was focused solely on theatrical aspect of rites or ceremonies where a person uses dressing up, masks, makeup, and acts for Mummers' plays. Furthermore, the research aimed to identify the mutual cultural influence of the above mentioned ethnic groups on each other. The field study was conducted using the methods of interviewing, observation with video and audio recording. The data were gathered from all of Chuvash Republic districts. In conclusion, it was established that mummering traditions are being revived in some rural areas of Chuvashia; traditions of mummering have not been changed since the second half of the XIX century, but people created new characters, especially in the second half of the XX century; the content of ceremonial-game traditions is fully demonstrates the worldview, mentality and value system of the main ethnic groups presented in Chuvashia.
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Kosintsev, P. A., O. P. Bachura, and V. S. Panov. "REMAINS OF BROWN BEAR (URSUS ARCTOS L.) FROM THE KANINSKAYA CAVE SANCTUARY IN THE NORTHERN URALS." Archaeology, Ethnology & Anthropology of Eurasia 46, no. 2 (June 29, 2018): 131–39. http://dx.doi.org/10.17746/1563-0110.2018.46.2.131-139.

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Fossil remains of brown bear from Kaninskaya cave in the northern Ural are described. They were accumulated during the Late Bronze Age, Early Iron Age, and Late Iron Age as a result of human activity. We analyze the composition of skeletal elements and the nature of their fragmentation. Sex and age of individuals whose bones were apparently used in rituals are assessed, and the seasonality of these ceremonies is evaluated. The main object of ceremonial actions during all chronological periods was the head. Crania and mandibles were cracked into several parts according to one and the same fashion. Other skeletal parts were used much less often. Most postcranial bones were likewise broken into several pieces. Such practices differ from modern Ob Ugrian bear rituals. In the Bronze Age, heads of adult male and female bears were used, and the ceremonies were performed mainly in winter, less often in summer and autumn, and very rarely in spring. In the Iron Age, too, heads of adult animals, mostly males, were used, and ceremonies were held throughout the year but more often in summer and in winter. Seasonal bear rites were not practiced. Certain elements of rites, differing from those of modern Ob Ugrians, are reconstructed. Modern Ob Ugrian bear rituals were formed in the Late Iron Age.
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Dissertations / Theses on the topic "Ceremonial rites"

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Godson, Lisa. "Ceremonial culture in the Irish free state, 1922-1939." Thesis, Royal College of Art, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.602328.

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Jones, Andy M. "Cornish bronze age ceremonial landscapes c. 2500-1500 BC /." Oxford : Archaeopress, 2005. http://catalogue.bnf.fr/ark:/12148/cb400590418.

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Gullo, Frank. "Wide awake in America: The emergence and dissolution of American ceremonial rites of passage." Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/9598.

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This thesis purports to delineate and offer conclusions about a wide range of American "coming of age" texts. Traditional, New Historicist, and Sociological research methodologies all served as points of departure for the definition of terms, selection of evidence, and specific thesis arguments. The thesis is organized into four chapters. The first chapter discusses the genre characteristics and tradition of the European bildungsroman, and the thematic and stylistic departure of its American "coming of age" counterpart. The second chapter considers cultural and anthropological studies of boyhood in non-Western societies in order to determine the extent to which rites of passage and "coming of age" studies are universal. The third and fourth chapters both present close readings of specific American "coming of age" texts: chapter three foregrounds the indissoluble relationship between an American boy's coming of age and the natural world, and chapter four focuses on the dissolution of the American wilderness, the resultant urban alternative, and the subsequent maturity of the boy without access to a natural world in which to perform traditional rites of passage. The thesis speculates on the possibilities of replacing the neutral matrix of the natural world with some other template that engenders moral growth. The thesis concludes with a consideration of cyberspace as a new, egalitarian neutral matrix from which we can potentially create new rites of passage, and return to liberating basics.
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Tsang, Kwok-yung, and 曾國勇. "A study of the ceremonial procession of the Eastern Mountain Emperor of the Song period." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31951508.

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Etherington, James Edward. "The sociology of a recurrent ceremonial drama : Lewes Guy Fawkes night, 1800-1913." n.p, 1987. http://ethos.bl.uk/.

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Tsang, Kwok-yung. "A study of the ceremonial procession of the Eastern Mountain Emperor of the Song period Song dai Dong yue da di chu xun yi zhang yan jiu /." Click to view the E-thesis via HKUTO, 1995. http://sunzi.lib.hku.hk/hkuto/record/B31951508.

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Barcelos, Márcia. "Solenidades de colação de grau na Universidade Federal do Rio Grande do Sul (1992-2012) : memória, ritual e celebração." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/172189.

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O presente estudo tem como tema as solenidades de colação de grau na Universidade Federal do Rio Grande do Sul (UFRGS) no período de 1992 a 2012 e, como foco as memórias das colações de grau dos cursos de Comunicação Social, Enfermagem e Engenharia, registradas através de depoimentos de graduados nos respectivos cursos e de membros da comunidade universitária que participaram da gestão acadêmica no recorte indicado desta investigação. Buscou-se investigar a trajetória do cerimonial, seus aspectos simbólicos e ritualísticos, inseridos aos contextos históricos, sociais e acadêmico-institucionais do referido período, bem como o papel dos agentes internos e externos nas prováveis mudanças ocorridas nas solenidades. O trabalho se insere na linha de pesquisa Memória, Cultura e Identidade e nos campos de estudos em memória social, trabalhando com conceitos de rito e cerimonial. O estudo, de natureza qualitativa, adotou a metodologia da história oral. O resultado da investigação foi apresentado em cinco capítulos, sendo os dois primeiros de caráter introdutório ao tema e de apresentação do cenário universitário no qual se procede à pesquisa e os três últimos capítulos apresentaram o contexto acadêmico e o cenário do cerimonial universitário e das colações de grau. Na conclusão, fez-se reflexão sobre o percurso do cerimonial das colações de grau, a cultura acadêmica e os testemunhos dos colaboradores. Para atingir as demandas de um mestrado profissional foi produzido um e-book com a memória das solenidades de colações de grau da UFRGS no período de 1992 a 2012.
This work aims at analyzing the graduation ceremonies that took place from 1992 to 2012 at the Federal University of Rio Grande do Sul (UFRGS) and we focus on the memories about the ceremonies in Social Communication, Nursing and Engineering experienced by students who have graduated and by academic staff who worked at the University within that period of time. We have investigated the history of ceremonial and its symbolic and ritualistic aspects according to different social, historical and institution-related events within that time, as well as the role of internal and external motivations for possible changes in the graduation ceremonies’ rites. This work is part of the research line Memory, Culture and Identity and relates to the field of social memory, dealing with the concepts of rite and ceremonial. The study, which has a qualitative approach, uses the methodology of oral history. The results of the investigation have been presented in five chapters, the first two introducing the subject and presenting the academic context and the setting for university ceremonial and graduation ceremonies. In our conclusion, we present a reflection on the pathways of ceremonial for graduation ceremonies, academic culture and the testimony of the contributors. In order to meet the requirements of a professional master’s course, we have written an e-book with the memories about the graduation ceremonies that took place from 1992 to 2012 at UFRGS.
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金方廷. "青銅禮器與周代婚姻研究= A study of the bronzes and Zhou marriages." HKBU Institutional Repository, 2018. https://repository.hkbu.edu.hk/etd_oa/502.

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這篇論文以出土青銅禮器為主要研究對象，結合傳世文獻，嘗試對西周到 春秋時期周人貴族階層的婚姻加以討論。鑒於婚姻在周代禮儀制度當中具有相 當突出的地位，考察婚姻在一個以宗族為主體、以禮儀為規範的社會當中如何 運作和演變，就成了本文最為關切的問題。依據「西周」和「春秋」的分期，論文被分為「上編」和「下編」兩部分 進行撰寫。在整理和考察出土文獻中所記載的婚姻關係之後，文章著重討論了西周貴族婚姻所奠基的社會和政治基礎，由此揭示了西周時期兩大貴族群體在 婚姻方面的不同習慣與特點。儘管在西周時期，一系列植根於獨特政治和社會 土壤的婚姻原則已經開始形成，但隨著宗周覆滅，春秋時期已無法在原有的政 治、社會機制上維持周人貴族固有的婚姻習慣。即便在諸侯國地區延續和維持 了一部分西周的婚姻原則及婚姻禮儀，但這種維持實際為了應對新的時代局勢， 其中依然包含了許多對舊有婚姻制度和禮儀的改造。最後，通過討論在「禮儀」 框架下兩個時代在安置婚姻事務方面所呈現出來的不同特點，本論文進而試圖 對「禮儀」在這一階段婚姻活動中所起到的作用進行回顧。
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Millán, Leiva Claudio. "Juventud y Tribus Urbanas. La casa okupa La Marraketa." Doctoral thesis, Universitat de Barcelona, 2012. http://hdl.handle.net/10803/96253.

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La tesis doctoral explora sobre las manifestaciones culturales juveniles en una casa ocupada en Santiago de Chile. Allí se reunieron jóvenes que formaron su identidad mediante algunos ritos de paso. La música, el vestuario, el lenguaje y la experiencia de vida cotidiana fueron elementos que los congregaron. La casa la Marraketa fue el territorio en donde desarrollaron sus inquietudes y convivieron alrededor de 5 años. La tesis es una narración de la juventud que se completa con información proveniente de fuentes jurídicas e históricas. El aporte de estas disciplinas está relacionado con los diversos estudios que se han llevado a cabo en torno a la juventud en las diferentes épocas, y teniendo en consideración contextos urbanos occidentales. Asimismo, es un relato sobre las ciudades contemporáneas. En este sentido hay una descripción de los problemas por los que atraviesa la juventud en Latinoamérica en los últimos treinta años. La investigación describe el tribalismo urbano haciendo especial hincapié en ciertas manifestaciones de estilo. Hay referencias sobre el movimiento punk, skins y heavy metal. Del mismo modo se establece como hipótesis de trabajo que estas manifestaciones de estilo son importantes en los ritos de pasaje de los jóvenes en su tránsito hacia la etapa adulta. Siguiendo a Clifford Geertz se intenta demostrar que las expresiones culturales juveniles son “programas extragenéticos” que sirven para desarrollar sus identidades dotándolas de un marco amplio de posibilidades simbólicas.
This investigation explore about the cultural manifestations of the squatting in a house of Santiago de Chile. In this place they meet and created an identity by means rites of passage. The music, costumes, language and the experiencie of the daily life were elements for to do possible the comunity of the young people. “La Casa la Marraketa” it was the territory where the young people developed interests. They lived about five years in this place. This investigation is an account of the youth, and is completed with information from juridical and historical sources. The contribution of this disciplines is connected with a many studies about the young people in a different age, and whereas occidental urbans contexts. Also is a report over the contemporary citys. In this senses there is a description of the problems of the young people in Latinoamérica in the last thirty years. The investigation describe the urban tribalism and the style manifestations. There is references about the punk, skins and heavy metal movements. As well it establishes how hypothesis of work that this cultural manifestations between the young people are rites de passage for to pass to the adult stage. In correspondence with the propositions of Clifford Geertz, the doctoral thesis try to prove that the cultural expressions in a young people are “extragenetics programs” that serve for to develop identity in a wide setting of symbolic posibilities.
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Rossi, Walter R. "The use of "Ritual Church sui iuris" in canons 111 and 112 of the 1983 Code of canon law." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Books on the topic "Ceremonial rites"

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Fenlon, Iain. The ceremonial city. New Haven: Yale University Press, 2007.

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Mengue, Batho-Obam Nsue. Manual práctico del ceremonial. Malabo: [s.n.], 2000.

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Tz'onob'al tziij =: Discurso ceremonial k'ichee'. Guatemala: Cholsamaj, 2001.

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The Iroquois ceremonial of midwinter. Syracuse, N.Y: Syracuse University Press, 2000.

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The ceremonial city: Toulouse observed, 1738-1780. Princeton, N.J: Princeton University Press, 1995.

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Liang Zhou li qi zhi du yan jiu. Taibei Shi: Wu nan tu shu chu ban gong si, 2004.

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Nicolas, Guy. Du don rituel au sacrifice suprême. Paris: La Découverte, 1996.

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Tischitanissohen. The drum: A training aid for ceremonial teams. 8th ed. Chapel Hill, NC: J. Dunbar, 2000.

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Traditional ceremonial pathways: A pilgrim's journey. El Paso, Tex: Sun Circle Press, 2003.

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Castellanos, Guisela Mayén de. Cofradía: Mayan ceremonial clothing from Guatemala. Guatemala: Ediciones del Museo Ixchel, 1993.

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Book chapters on the topic "Ceremonial rites"

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Gosman, Martin. "The Ceremonial in the Estates General of France." In Ritus et Artes, 191–213. Turnhout: Brepols Publishers, 2008. http://dx.doi.org/10.1484/m.ritus-eb.3.957.

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Boulgakova, Tatjana. "Archaic rites in Nanaian shamanic ceremonies." In Shamanism and Northern Ecology, 279–90. Berlin, New York: DE GRUYTER, 1996. http://dx.doi.org/10.1515/9783110811674.279.

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Van Gelder, Klaas. "Dynastic Communication, Urban Rites and Ceremonies, and the Representation of Maria Theresa in the Austrian Netherlands." In Die Repräsentation Maria Theresias, 369–79. Wien: Böhlau Verlag, 2020. http://dx.doi.org/10.7767/9783205211860.369.

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Wierschin, Martin. "The Booke of the Common Praier and Administracion of the Sacramentes, and other Rites and Ceremonies of the Churche." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_11398-1.

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Dille, Glen F. "Of some customs, ceremonies, and rites of the Indians of the Spicelands; and of how the [f. 61v] Castilians left Maluco for India, passing by way of Java; and especially of Captain Urdaneta, the one who most travelled and saw things of those parts; and of where pepper is obtained and of the commerce between the Levant and the Malacca; and how Urdaneta came to Lisbon, Portugal, and from there went to Castile to report to His Majesty’s Royal Council of the Indies all that happened in the Spicelands (His Caesarean Majesty being absent from Spain); and how later he passed through this city of Santo Domingo on the island of Hispaniola with Adelantado Don Pedro de Alvarado where he and Martín de Islares informed me of what was previously reported and of what will be told in this chapter." In Spanish and Portuguese Conflict in the Spice Islands the Loaysa Expedition to the Moluccas 1525–1535, 135–39. Abingdon, Oxon ; New York, NY : Routledge, [2021] | Series: Hakluyt Society, third series ; No. 30: Routledge, 2021. http://dx.doi.org/10.4324/9781003144472-35.

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"THE INITIAL RITES AND CEREMONIES." In Book Ceremonial Magic, 187–219. Routledge, 2013. http://dx.doi.org/10.4324/9780203040898-15.

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Um, Nancy. "Rites of Entry at the Maritime Threshold." In Shipped but Not Sold. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824866402.003.0002.

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This chapter delves into the ceremonial receptions that the local administration of the port of Mocha staged to welcome high-profile merchants when they arrived in the harbor from their extended sea journeys. The ceremonies involved drummers, musicians, flags, and parades of decorated horses as well as the appearance of the city’s notables splendidly dressed in imported textiles to welcome new arrivals at Mocha’s jetty. It argues that these welcome rituals were not just empty, extravagant displays of pomp. Rather, they constituted a requisite stage of commercial initiation when the local maritime administration, in addition to other merchants, vetted and sized up new arrivals. Material objects, such as flags, sumptuous robes, Arabian horses, various items of reception, and architectural spaces, played a key role in this process of selection and the conferral of local approval.
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"The Meaning within Moche Masks." In Archaeological Interpretations, edited by Edward Swenson, 180–212. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9780813066448.003.0008.

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In this chapter, the author examines the remains of broken ceramic masks recovered in feasting middens at the Moche ceremonial center of Huaca Colorada (AD 650–900) in the southern Jequetepeque Valley of the North Coast of Peru. One objective of the chapter is to demonstrate that Moche masking traditions varied in terms of the rites and social context in which they were employed. The ceramic masks depicting Moche powerful beings became deeply meaningful and engines of semiosis in their own right within specific frames of ritual action. Those masks shed light on Moche theories of being and the workings of the world (i.e., “ontology”). Their iconography suggests they were worn by officiants who reenacted heroic myths and stories of creation in rites that promoted agricultural bounty, life, and fertility.
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Yagyong, Chŏng. "Rites and Ceremonies." In Admonitions on Governing the PeopleManual for All Administrators, 434–556. University of California Press, 2010. http://dx.doi.org/10.1525/california/9780520260917.003.0007.

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Malhotra, Karamjit K. "Rites and Ceremonies." In The Eighteenth Century in Sikh History, 142–69. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780199463541.003.0005.

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