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Journal articles on the topic 'Ceremonial rites'
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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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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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Mansfield, Alina. "Slumber Parties as Rites of Passage." Children's Folklore Review 39 (August 9, 2018): 9–27. http://dx.doi.org/10.14434/cfr.2018.vol39.0.25374.
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Children’s supernatural based activities such as M.A.S.H, Bloody Mary, Ouija board experimentation, and “Light as a Feather, Stiff as a Board” comprise a traditional repertoire of paranormal and divinatory rituals to be drawn upon many times throughout a series of friends’ birthday parties or sleepovers. This article investigates the cognitive and ritual functions of such supernatural play as performed by American pre-adolescent girls within the liminal context of the slumber party. Though characterized as children’s play, this is ritual behavior in two senses: in its direct confrontation and thrilling exploration of the supernatural, and in its trance-inducing, ceremonial qualities. Such play is often structured and performed as traditional ritual and can invoke aspects of rites of passage, especially when undertaken cumulatively throughout adolescence. Drawing upon fieldwork in consultation with the collections of University of Oregon’s Mills Northwest Folklore Archive, the Utah State University’s Fife Folklore Archive, and children’s folklore scholarship, this article explores such spiritualistic play as a vernacular process of adolescent individuation.
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Pásztor, Emília, Curt Roslund, Britt-Mari Näsström, and Heather Robertson. "The sun and the Rösaring ceremonial road." European Journal of Archaeology 3, no. 1 (2000): 57–67. http://dx.doi.org/10.1179/eja.2000.3.1.57.
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A well-built roadway from the early Viking Age at the Rösaring archaeological site in central Sweden is assumed by archaeologists to have been used for processions. The road is here examined in relation to its environment, the sun and the moon, the Milky Way and the rainbow. The aim was to extend landscape archaeology to include natural phenomena and their impact on prehistoric monuments as an aid to conventional archaeology. The play of sunlight over the road at noon was found to be particularly spectacular at midwinter and well-suited for enhancing the performance of rites which could have taken place at a large mound at the south end of the road, possibly in connection with the cult of the Norse fertility god Freyr.
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Timmis, Patrick. "Sanctifying Rites in Milton’s A Masque Presented at Ludlow Castle, 1634." Christianity & Literature 68, no. 2 (December 28, 2018): 193–212. http://dx.doi.org/10.1177/0148333118790583.
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This article seeks to challenge Stanley Fish’s picture of the heroine of Milton’s Comus as a complete and immaculate soul, and thus a static one with no need to grow. In conversation with Book II of Edmund Spenser’s Faerie Queene, I argue that Milton presents the Christian virtues as developed through the ritual enactment of prevenient grace. Thus, the pattern for the Lady’s growth into sanctified maturity is a ceremonial or even liturgical movement intended to lead masquers and audience heavenward.
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Gholizadeh, Azar, and Mahmoud Navarbafzadeh. "The Ethnographic Description and Analysis for Culture of Hajj-Ceremonies Performance and Its Impact on Public Social Relations in Shooshtar City (Iran)." Asian Social Science 12, no. 11 (October 13, 2016): 1. http://dx.doi.org/10.5539/ass.v12n11p1.
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Ten thousand thousands of people move from their own homeland and city toward Hejaz every year in order to perform hajj minor (Omareh Mofradeh) and major (Hajj Tamatto) pilgrimages as one of the most splendid religious prayers of Muslims. The Hajj culture is one of the precious, dynamic, and live sources of which the spirit of life, morality, and philosophy of life is induced and inspired. It familiarizes public emotion and insight within framework of rites and ceremonial activities by the aid of its latent values, norms, mysteries, and secrets. It is hereby followed by a pleasant pattern for life and dramatic effect in social ties. The present article is intended to conduct an ethnographic description and analysis on Hajj culture and its impact on public social relations among people of Shooshtar city (Iran, Khuzestan province) through employing ethnographical technique and for the sake of data collection some tools have been utilized including oral history, observation, and in-depth interview. The resultant findings have signified this point that hajj culture might noticeably effect on social ties and relations where this significant effect is surely visible in ethnic customs and ceremonies of the people. The people hold this ceremony with a lot of enthusiasm and eager similar to the past that is deemed as a type of thanksgiving and prayer for God as creator. Despite of public eager and enthusiasm for participation and holding these ceremonies and rites, the lavish luxuriousness phenomenon has been accustomed in their performance as well that caused their social relations not to be proportionally performed to cultural values of hajj and in other words a type of haughtiness, masquerading, and envy has been observed in performing these ceremonies and rites.
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Nai, Xia. "7. Yin Dynasty Jades." Early China 9, S1 (1986): 14–16. http://dx.doi.org/10.1017/s0362502800002947.
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ABSTRACTThis paper tries to study the typology, terminology, and functions of the jades of the Shang dynasty by using an archaeological approach based mainly on archaeological materials from scientific excavations. This contrasts with the old method which relied upon questionable textual evidence and less well-documented jades in public and private collections. The main points of the paper are as follows:(1) Ceremonial jades: Some jades of the Shang dynasty were ceremonial not practical objects, but the system of six jades called rui yu (auspicious jades) in the three Books of Rites is a fabrication devised by the Confucian scholars of the period of the late Zhou and early Han dynasties, who used what they could find of the surviving jade objects and customs of use and supplemented old texts and oral traditions with their own imaginations so as to make the system perfectly rational according to Confucian standards. In our excavations, we have not found a single case in which the jades were grouped in a set of six, nor have we found any evidence to verify the uses mentioned in the Books of Rites.
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Turner, Noleen. "Humor and scatology in contemporary Zulu ceremonial songs." HUMOR 31, no. 1 (January 26, 2018): 65–83. http://dx.doi.org/10.1515/humor-2017-0113.
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AbstractThis article focuses on humor embedded in the delivery and lyrics of a form of song sung by Zulu women in KwaZulu-Natal, South Africa still widely practiced in rural areas, called amaculo omgonqo ‘puberty songs.’ The aim is to ascertain how and why young Zulu females sing these unusual songs which are normally sung in the days preceding two rites of passage ceremonies; firstly, the umhlonyane ceremony, which is held to mark a young girl’s first menstruation during her puberty years, and secondly, approximately 10 years later, the umemulo ‘coming of age’ ceremony which is held for young girls who have reached marriageable age. Analysis is made of the unusual use of scatological and ribald language in these songs, which are sung by young girls before these two ceremonies. These songs are rendered socially acceptable only because of the context in which they are sung, and for the bawdy humor which is core to the lyrics.
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Rodrigues, Claudia. "Funerals, Opposition and Protest between France and Brazil in nineteenth century." Almanack, no. 9 (April 2015): 41–56. http://dx.doi.org/10.1590/2236-463320150904.
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Abstract This article seeks to establish some comparative points about the so-called "opposition funerals", in nineteenth-century in France and Brazil, from propositions presents in the innovative approach of Emmanuel Fureix proposals on the occasion of the Forum Magazine Almanack, occurred in 26/08/2014, which is shown here as article. In this work, Fureix analyzed the protest rites in France of the 1830s and 1840s and among them focused the funerals of Liberals that became ceremonial opposed to the government of the monarchist Restoration, giving new kinds of funeral rites. The dialogue with their proposals will seek to analyze the feasibility of reflecting on such opposition burials in nineteenth-century Brazil.
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Popova, Galina S. "Universals and Particulars of Ceremonial Culture: Natural and Human Congruity of the Traditional." REGIONOLOGY 27, no. 3 (September 30, 2019): 513–33. http://dx.doi.org/10.15507/2413-1407.107.027.201903.513-533.
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Introduction. The article discusses the state of preservation of universal and unique components in the structure of the traditional ceremonial culture of the Yakuts (who call themselves the Sakha), which is relevant in the modern society operating in the context of progressing processes of urbanization and globalization. The purpose of the research is to study the ceremonial traditions of the Sakha from the point of view of the principle of human congruity of culture and to structure this stratum of ethnic culture in accordance with the three substances of the spirit, soul and somatics of man. Materials and Methods. The work was carried out on the basis of cultural methodology using the methods of included observation, comparative analysis and generalization of the results of applied research and the author’s field materials. Results. The author has established and structured the elements of an integral novenary system of universals of the ceremonial culture of the Yakuts (Sakha). It has been revealed that these elements of traditional culture are generally preserved and function in a modern ethno-society to different extents of activity. It has been corroborated that, depending on the internal and external factors of cultural genesis, these components can be activated or pushed into the shadows, alienated from the people at different historical times; but something once created in a culture never disappears but remains in the cultural memory of the people. It has been proved that the latter happened to the ceremonial traditions of the Sakha, when in the post-Soviet time it became possible to openly perform both festive and daily rites and naturally follow the traditions of the ancestors when a person feels the need to do so. Discussion and Conclusion. Rites are historically shaped by ethnic communities for the purpose of naturally congruent existence and prosperous life in a given cultural landscape, as well as necessary components of the inner culture of the individual. The work is of practical significance for the structural and functional analysis as well as diachronic-synchronous study of the modern existence of the ceremonial culture of any ethnic group.
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SEREBRYAKOVA, Olena. "MANTIC CEREMONIAL ACTIONS WITH RITUAL BREAD IN THE WINTER RITES OF THE CARPATHIAN UKRAINIANS." Ethnology Notebooks 152, no. 2 (April 22, 2020): 350–60. http://dx.doi.org/10.15407/nz2020.02.350.
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Tsukahara, Yasuko. "State Ceremony and Music in Meiji-era Japan." Nineteenth-Century Music Review 10, no. 2 (December 2013): 223–38. http://dx.doi.org/10.1017/s1479409813000244.
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The music culture of Japan following the Meiji Restoration of 1868 is characterized by the coexistence and interdependent development of three types of music: (1) traditional music passed down from the Edo period (1603–1867) as exemplified by gagaku (court music); (2) the Western music that entered the country and became established after it was opened to the outside world; and (3) modern songs that were the first to be created in East Asia, such as shōka and gunka (school and military songs). These three types of music each played the role required of them by the Meiji state, and they became indispensable elements of the music culture of modern Japan. Traditional music is an irreplaceable fund of original musical expression intrinsic to Japan, Western music offers a common language facilitating musical contact in international society, especially with countries of the West, and modern songs are an essential tool for unifying the Japanese people through the act of ‘singing together in Japanese’.This article examines the way in which the coexistence of these three types of music began, from the perspective of the musical expression of national identity in the state ceremonies of the Meiji era, namely imperial rites, military ceremonies and school ceremonies. Gagaku was reorganized and strengthened in the 1870s as the music of Japan's imperial rites, and it was given priority both within Japan and overseas, as the most intrinsic of Japan's genres of traditional music. The gagaku scales, defined clearly only from 1878 onwards, were used to amalgamate the musical language of Japan's state ceremonies by their use in ceremonial pieces for military and school ceremonies. This article clarifies the special role played by gagaku in post-Restoration nineteenth-century Japan.
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Konkka A., A. "SPRUCE WITH GOLDEN TOP, OR TREE OF ANCESTORS (MATERIALS OF KARELIAN MYTOLOGY AND CEREMONIAL RITES)." Учёные записки Петрозаводского государственного университета 176, no. 7 (October 2018): 113–21. http://dx.doi.org/10.15393/uchz.art.2018.238.
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Iagafova, Ekaterina Andreevna, and Igor Georgievich Petrov. "Surkhuri: new year holidays in traditional and modern rituals of the Chuvash." Samara Journal of Science 5, no. 2 (June 1, 2016): 130–36. http://dx.doi.org/10.17816/snv20162213.
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Festive and ritual calendar of the Chuvash as agricultural and stock-raising people included rites and rituals, which ensured the success of production. Significant for the economic well-being of the Chuvash peasant was winter calendar, culminating in the New Year rites surkhuri / sēnē sul / nartukan . They have typological differences in genetic ethnographic and ethno-territorial groups in the form of implementation, content and terminology making three ceremonial complexes. Cultural and dialectal features are preserved in New Year rituals in Chuvash villages till present. Transformation of social life and family relations of the Chuvash in the XX-XXI centuries resulted in significant changes not only in the content and form of implementation, but also in understanding New Year rituals. In addition to authentic forms still observed in Chuvash villages reconstruction of ceremonies is practiced. Connection with the traditional forms is observed in ritual actions, attributes, and interpretation of the sacred meaning of the holiday. Surkhuri as a celebration of the Chuvash regional communities (since late 2000s) has lost characteristics of a sacred action, turning into a mass ethnic show. At the same time, its role as a factor of ethnic consolidation and ethnic identity of the Chuvash in an urban multicultural environment is obvious, due to the transformation of the Chuvash society in the context of globalization.
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Pezeril, Charlotte. "L’anthropologue “insouffisant”: implication du corps et esprit de la voix en pays Baay Faal." Social Compass 57, no. 4 (December 2010): 449–63. http://dx.doi.org/10.1177/0037768610383370.
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The Baay Faal Sufi path requires from the faithful a “total and flawless” commitment to God, the saint’s shrine and the community. The deep involvement requested is based on three main dimensions that could a priori make the mystic path difficult to observe or to be introduced to: the centrality of the believer’s experience, the heart imperative and the control of the secret and the hidden. How can a researcher enthnographize a mystical religious experience? How far can the meaning and the impact of the implication and the participation in rites be understood? While trying to answer these questions, the author notably demonstrates that corporal implication in daily and ceremonial rites can strengthen the “integration” and the legitimacy of the anthropologist working in the field, although it may be insufficient to fully reach the meaning the believer gives it. It can therefore facilitate exchanges and dialogue with community members, consequently making the “exit from” the path more problematic than the “entry onto” it.
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Berlin, Michael. "Civic ceremony in early modern London." Urban History 13 (May 1986): 15–27. http://dx.doi.org/10.1017/s0963926800007975.
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The ceremonial life of the early modern town has emerged as an important area of study for urban historians. Ever since the publication of Charles Phythian-Adams' innovative study, attention has focused on the elaborate series of processions, pageants and rites of passage which were a constant feature of the yearly cycle of town life. In the wake of his work other studies of the ceremonial life of late medieval and early modern towns have added to the urban historian's awareness of the importance of ritualized forms of behaviour as a symbolic thread which helped bind together the social fabric of the townscape. The research done thus far forms one of those areas of scholarship in which the cross-fertilization of the interdisciplinary approach, so beloved of the ‘new’ urban history, has proved particularly fruitful. It might be surprising then that London, the largest of English towns, has yet to receive similar treatment. There have been, of course, several important studies of the capital in the early modern period, and they have something to say about the ceremonial life of the city. These have largely concentrated on topics such as the structure of government, the nature of London's ruling elite, and social mobility within the city's craft organizations. While providing important sidelights on ceremony, these treatments have tended to place ceremonial events in the background, as the ‘icing on the cake’. At the same time there have been many important studies by art and literary historians of ceremonial occasions such as coronations, royal entries or the Lord Mayors' Shows, but these have tended to concentrate on ceremony as an expression of dynastic propaganda or as a development in dramatic form rather than as part of the social history of the city. The object of this article will be to attempt to rectify this gap in our knowledge by applying some of the framework bequeathed by Phythian-Adams, and so try to assess the relevence of his conclusions about urban society in this period to the particular case of London.
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RUMELILI, BAHAR. "Liminal identities and processes of domestication and subversion in International Relations." Review of International Studies 38, no. 2 (February 21, 2012): 495–508. http://dx.doi.org/10.1017/s0260210511000830.
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In the course of his ethnographic study of the Ndembu tribes, the renowned anthropologist Victor Turner focused on the elaborate rituals that marked various phases of social transition, such as puberty and marriage. Also drawing on the work of Arnold van Gennep on rites of passage, Turner identified the entities going through social transitions as liminals, that ‘are neither here nor there; they are betwixt and between the positions assigned and arrayed by law, custom, convention, and ceremonial’. According to Turner, the defining attribute of liminal positions is their ambiguity and indeterminacy because they ‘elude or slip through the network of classifications that normally locate states and positions in cultural space’.
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Torri, Giulia. "A Hittite Magical Ritual to Be Performed In an Emergency." Journal of Ancient Near Eastern Religions 4, no. 1 (2004): 129–41. http://dx.doi.org/10.1163/1569212042653446.
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AbstractThe Hittite magical ritual KUB 17.28 ii 33-61 iii 1-17 is part of a Sammeltafel in which rites of different character and content are collected. The aim of this paper is to show how the ritual under discussion was performed directly by the patient, without the guidance of any magician. The person acting out the ritual was a victim of a curse, expressed through the idiom lalan karp -, performed against him with malevolence. The ritual itself is characterized by actions mixed together with three oral rites: a magic analogy expressed through a simple simile, a short personal prayer, and a wish introduced by the verb mald -. In particular, the role of the second recitation in comparison with royal prayers like CTH 381 and CTH 385.10, both preceded by a ceremonial part, will be analysed. In conclusion, an attempt to reconstruct the possible method of composition of the whole Sammeltafel as well as to suggest how the scribe had most probably worked in bringing the rituals together will be undertaken.
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Musaeva, М. К. "FUNERAL AND MEMORIAL RITES OF DAGESTAN PEOPLE IN MODERN URBAN CONDITIONS." History, Archeology and Ethnography of the Caucasus 13, no. 4 (December 15, 2017): 115–24. http://dx.doi.org/10.32653/ch134115-124.
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Among the rites (rituals) of the system of ceremonial actions, magical ideas, beliefs related to such cycles of human life as birth, marriage, and death, united by a single concept - the rituals of the life cycle, the funeral and memorial rites have always been the most religiously regulated ones and they are characterized by a certain stability and conservatism both in rural areas and in towns of Dagestan. In the funeral and memorial rites, we can conditionally distinguish three cycles. The first cycle includes the rituals observed within the period after a person’s death before the body of the deceased is carried out of the house; the rituals of the second cycle are performed when the body of the deceased is carried out of the house, on the way to the cemetery, during the burial and on the way back after the burial. The third cycle includes the rituals observed after the burial until the anniversary of the person’s death. This is also a whole system of views based on people’s beliefs and religious precepts. New religious trends (the ideas of pure Islam) and globalization and urbanization processes have not affected the foundations of the funeral and memorial rites. The changes have affected the material component: costs for funeral events and commemoration of the deceased (fixing of the headstone) have increased. Almost up to the 1980s, the body of the deceased city dweller was buried in the village that the deceased man or woman was from. In recent decades, new cemeteries have appeared in towns. In general, Islam has managed to press greatly the ancient pagan rituals that developed over many centuries, but this fact does not exclude the preservation of some ancient ideas and elements of pre-Islamic rituals in the funeral rites. Besides, the common Muslim character of the funeral rites could not completely suppress the ethnically specific features: due to some elements (as a rule, in the memorial part), every Dagestan nationality is recognized even in urban conditions.
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Gladstone, Joseph Scott, and Donald D. Pepion. "Exploring traditional Indigenous leadership concepts: A spiritual foundation for Blackfeet leadership." Leadership 13, no. 5 (March 23, 2016): 571–89. http://dx.doi.org/10.1177/1742715016638913.
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Historically examining the cultural foundation for traditional leadership within the Blackfoot Confederacy, composed of the Blackfeet (Pikuni or South Piegan) in Montana, USA, and the North Piegan, Blood (Kainai), and Blackfoot (Siksika) in Alberta, Canada, reveals that authority for leadership is grounded in tribal spirituality. This spiritual authority is integrated within traditional and complex structures that organize the social structures of the Blackfeet, a structure of extended family, bands, and societies that all influence leadership. Traditional leadership authority arises through medicine bundle rituals, ceremonial rites, and protocols that exist within the Niitsítapi (Blackfeet people) worldview. Understanding the complex foundations of traditional tribal leadership facilitates future research and understanding of Indigenous leadership, especially when international borders separate tribes.
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Allen, Michael J., Michael Morris, R. H. Clark, Barbara Applin, A. M. ApSimon, Andrew C. King, M. Newbury, M. J. G. Russell, Rachael Seager Smith, and I. K. Whitbread. "Food for the Living: a Reassessment of a Bronze Age Barrow at Buckskin, Basingstoke, Hampshire." Proceedings of the Prehistoric Society 61 (1995): 157–89. http://dx.doi.org/10.1017/s0079497x00003078.
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The analysis of Bronze Age barrow sites excavated as long ago as 25 years can provide information on more significant and wide ranging topics than basic funerary rites. At Buckskin no primary burial rite was recorded nor any high status artefacts found. The analysis, of stored soil samples and animal bones however, produced evidence for ceremonial activity and feasting prior to the construction of the barrow mound. This encourages discussion on both the role of this barrow and the primary function, other than interment, of similar monuments, especially from the evidence of environmental data. Study of both land Mollusca and faunal remains enabled a greater explanation of the cultural history of this monument and aided the site phasing.
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윤무학. "The Comparison between “the Book of Etiquette and Ceremonial” and the Hundred Schools of the Contents about Funeral Rites." JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, no. 59 (November 2018): 215–40. http://dx.doi.org/10.35504/kph.2018..59.008.
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TANAKA, Issei. "From Narrative Verse to Drama in China : Ceremonial Rites for the Souls of Departed Heroes and Tragedies about Heroes." Transactions of the Japan Academy 66, no. 1 (2011): 1–29. http://dx.doi.org/10.2183/tja.66.1_1.
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Reunov, Yury S. "WEAPONS OF ANCIENT EGYPT: THE MILITARY AND THE SACRED. PART 2." Articult, no. 3 (2020): 26–46. http://dx.doi.org/10.28995/2227-6165-2020-3-26-46.
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In the second part of the article development of Ancient Egyptian weapons in context of their combat use and ritual and magical understanding continues to be studied. The paper reveals the key aspects of origin and evolution of pole, small arms and throwing weapons. Attention is paid to identifying adoptions of separate technical solutions from other nations, which is mainly relevant to compound bows. Due to the fact that weapons served as a tool for not only solving practical problems, but also performing rites, some Egyptian religious beliefs are briefly discussed, namely those on the role of a pharaoh in maintaining the world order as well as on participation of gods in achieving victory. A system of features that allow attributing weapons as belonging to a utilitarian or ceremonial category is proposed.
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Сагалаев, Константин Андреевич. "RITUALS OF OF HONORING FAMILY SPIRITS-PATRONS OF THE YUGAN KHANTS." Tomsk Journal of Linguistics and Anthropology, no. 4(30) (December 30, 2020): 120–27. http://dx.doi.org/10.23951/2307-6119-2020-4-120-127.
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Статья посвящена современному состоянию традиции почитания семейных и родовых духов-покровителей — одной из основных обрядовых практик юганских хантов. Материалы для статьи были получены в ходе комплексной экспедиции в Сургутский район Ханты-Мансийского автономного округа. Рассмотрена современная обрядово-религиозная ситуация на реках Большой и Малый Юган, показаны различия в отношении к традиционным верованиям со стороны жителей обеих рек. Объектом исследования стали обряды почитания духа Эвут ики и дочерей Пугос анки, зафиксированные в окрестностях юрт Ачимовых на р. Малый Юган. При фиксации обрядов был использован метод включенного наблюдения: члены экспедиции на равных с местными жителями участвовали в обоих ритуалах. В статье подробно рассматриваются оба ритуала — подготовка к обряду, внешний вид и внутреннее обустройство священных лабазов, действия с ритуальными фигурами (умывание, переодевание, кормление духов), поднесение даров духам, накрытие стола для ритуальной трапезы и молитва, завершение обряда — раздача старых платков участникам. Отдельно рассмотрено место этих духов в хантыйском пантеоне и семантика имен. Автором делается сравнительно-сопоставительный анализ двух обрядов с целью выявить общие и отличные места в структуре обоих святилищ и ритуалов; делается вывод о традиционности обоих обрядов и устойчивости традиции почитания семейных и родовых духов-покровителей на Малом Югане в настоящее время. Признается перспективным сравнение зафиксированных обрядов с материалами экспедиций 1980–2000-х гг., записанных в этом же районе у членов одной и той же семьи. Статья вводит в научный оборот обширный новый полевой материал и может быть интересна для этнологов, религиоведов, фольклористов. The paper is devoted to the current state of the tradition of honoring family and ancestral spirits-patrons — one of the main ceremonial practices of the Yugan Khants. The materials for the article were obtained during a complex expedition to the Surgut district of the Khanty-Mansi autonomous region. The article deals with the current ceremonial and religious situation on the Bolshoy and Maly Yugan rivers, and shows the differences in attitude to traditional beliefs on the part of the inhabitants of both rivers. The object of research was the rites of honoring of the spirit of Evut Iki and the daughters of Pugos Anki, recorded in the vicinity of the Achimov yurts on the Maly Yugan river. When fixing the rites, the method of included observation was used: members of the expedition participated in both rituals on an equal basis with local residents. The article discusses in detail both rituals-preparation for the rite, the appearance and internal arrangement of the sacred places, actions with ritual figures (washing, dressing, feeding spirits), offering gifts to the spirits, setting the table for the ritual meal and prayer, and the completion of the rite — the distribution of old headscarfs to participants. The place of these spirits in the Khanty Pantheon and the semantics of names are considered separately. The author makes a comparative analysis of the two rites in order to identify common and distinct features in the structure of both sacral places and rituals. The conclusion is made about the traditional character of both rites and the stability of the tradition of honoring of family and ancestral spirits-patrons at Malyi Yugan at present. It is considered promising to compare the recorded rites with the materials of the expeditions of the 1980s and 2000s recorded in the same area by members of the same family. The article introduces an extensive new field material into scientific circulation and may be of interest to ethnologists, religious scholars, and folklorists.
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Healy, Paul F., and Marc G. Blainey. "ANCIENT MAYA MOSAIC MIRRORS: FUNCTION, SYMBOLISM, AND MEANING." Ancient Mesoamerica 22, no. 2 (2011): 229–44. http://dx.doi.org/10.1017/s0956536111000241.
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AbstractThis paper examines the composite lithic artifacts of the ancient Maya commonly termed “mirrors.” Typically flat, shiny objects with polished iron-ore polygons fitted in a mosaic pattern onto a slate backing, we assess these plaques for the technological, spatiotemporal, and functional contexts of their manufacture. Data from over 500 archaeological specimens, from dozens of Maya sites in Mexico, Guatemala, Belize and Honduras, were examined as part of this study. We also consider the iconography, epigraphy, and possible symbolism of these curious artifacts. Based on this analysis, we conclude that ancient Maya mosaic mirrors were employed in rituals, often by elite individuals, as both symbols of authority but also, importantly, as possible mystical devices for divinatory “scrying.” They were highly valued, often beautifully made, reflective ceremonial objects whose possible use for prognostication in shamanic rites likely has great antiquity in Mesoamerica.
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Delsahut, Fabrice. "Jeux sportifs et religion amérindienne." Studies in Religion/Sciences Religieuses 42, no. 1 (January 8, 2013): 3–22. http://dx.doi.org/10.1177/0008429812469899.
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Religion and recreational sports practices are intimately linked in Native American culture. Some stories attest to the origin of the game offered to men by tutelary spirits, the latter having acquired their own status through the game. According to some legends, the organization of the world derives from sport encounters between humans or animals. Mythology relates the dealings of civilizing heroes, who, as true tricksters, use cunning and games to play tricks on others. The mythical–religious elements in traditional sports also express themselves through a wide range of ceremonial rites related to death practices, climate conditions, illness and fertility. The institutionalization of traditional sport has provided religion with a new basis of expression that, although failing to give international visibility to Native American athletes, allows them to find a balance between their traditional values and the modern world.
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Cimé-Pool, José Adrián, Yariely del Rocío Balam-Ballote, Silvia Filomena Hernández-Betancourt, Juan Manuel Pech-Canché, Ermilo Humberto López-Cobá, Juan Carlos Sarmiento-Pérez, Samuel Canul-Yah, and Guelmy Anilú Chan Mutul. "USO Y CONOCIMIENTO DE LA MASTOFAUNA EN EL EJIDO SAN DIONISIO, MUNICIPIO DE PETO, YUCATÁN, MÉXICO." Revista Mexicana de Mastozoología (Nueva Epoca) 10, no. 1 (July 15, 2020): 32. http://dx.doi.org/10.22201/ie.20074484e.2020.10.1.301.
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ResumenDe julio a noviembre de 2016, se documentaron los usos y conocimientos de la mastofauna en el Ejido San Dionisio, Peto, Yucatán, México. Se utilizaron técnicas de investigación social, como cuestionarios, entrevistas y se realizaron talleres de diagnósticos participativos, además de la recopilación de usos ceremoniales, en cuentos y leyendas. También se llevaron a cabo recorridos aplicando métodos directos (captura, avistamientos) e indirectos (rastros). En total 27 especies de mamíferos pertenecientes a 19 familias y ocho órdenes fueron registradas. Ocho especies fueron verificadas únicamente a través de técnicas participativas. Se observó el uso de mamíferos silvestres en ritos y ceremonias, pero el uso más importante fue el consumo de la carne de especies como venado cola blanca y pecarí de collar. Por otra parte, desde la perspectiva de los pobladores a través del tiempo, se observó la disminución de las poblaciones naturales de mamíferos silvestres. La presencia de especies como Tamandua mexicana, Mimon cozumelae, Coendou mexicanus, Leopardus wiedii y Eira barbara, con requerimientos específicos de hábitat y alimento, probablemente reflejan las condiciones favorables de la selva que todavía se encuentra en el ejido. La cacería ilegal, sequías, crecimiento de la población, incendios y la deforestación son factores que amenazan a la mastofauna local. Como estrategia de conservación de la vida silvestre se propuso la ejecución de Unidades de Manejo para la Conservación de la Vida Silvestre (UMAS'S) y Áreas Destinadas Voluntariamente a la Conservación (ADVC).Palabras clave: estrategia de conservación comunitaria, ordenamiento territorial comunitario, selva mediana subcaducifolia, uso de fauna silvestre.AbstractThe usage and knowledge of the mammals at Ejido San Dionisio, Peto, Yucatan, Mexico were documented from July to November 2016. Social research techniques were used, include questionnaires, interviews, and participatory diagnostic workshops, in addition to the collection of ceremonial uses, in stories and legends. Fieldwork was carried out applying direct (capture, sightings) and indirect methods (tracks). In total, 27 species of mammals from 19 families and eight orders were registered. Eight species were verified only through participatory techniques. The use of wild mammals in rites and ceremonies was observed, but the most important use was the consumption of meat from species such as white-tailed deer and collared peccary. On the other hand, from the perspective of the inhabitants over time, the decrease in the natural populations of wild mammals is observed. The presence of species such as Tamandua mexicana, Mimon cozumelae, Coendou mexicanus, Leopardus wiedii and Eira barbara with specific habitat and food requirements, probably reflect the favorable conditions of the jungle that still occurs in the ejido. Illegal hunting, droughts, population growth, fires, and deforestation are factors that threaten the local mammal fauna. As a wildlife conservation strategy, the implementation of Wildlife Conservation Management Units (WCMU'S) and Voluntarily Designated Areas for Conservation (VDAC) is proposed.Key words: community conservation strategy, community land planning, medium sub-deciduous forest, use of wild fauna.
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MÄLKSOO, MARIA. "The challenge of liminality for International Relations theory." Review of International Studies 38, no. 2 (February 21, 2012): 481–94. http://dx.doi.org/10.1017/s0260210511000829.
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The concept of liminality favours a broad interpretation, lending itself easily to disciplinary contexts outside of the original framework of cultural anthropology. Developed by Arnold van Gennep and Victor Turner by exploring the rites of passage, liminality points to in-between situations and conditions where established structures are dislocated, hierarchies reversed, and traditional settings of authority possibly endangered. The liminal state is a central phase in all social and cultural transitions as it marks the passage of the subject through ‘a cultural realm that has few or none of the attributes of the past or coming state’. It is thus a realm of great ambiguity, since the ‘liminal entities are neither here nor there; they are betwixt and between the positions assigned and arrayed by law, custom, convention, and ceremonial’. Yet, as a threshold situation, liminality is also a vital moment of creativity, a potential platform for renewing the societal make-up.
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Musaeva, S. I., and K. K. Akhmedova. "PRE-WEDDING CEREMONIES IN THE URAKHINSKY RURAL COMMUNITY IN THE 19th - EARLY 20th CENTURIES." History, Archeology and Ethnography of the Caucasus 13, no. 4 (December 15, 2017): 103–8. http://dx.doi.org/10.32653/ch134103-108.
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The article deals with the ceremonial cycle of pre-wedding family and marriage rites observed by the Dargins-Urakhins in the Urakhinsky rural community in the 19th - early 20th centuries. The family is a unique social institution, the most important value of the society, which is a reliable custodian and source of transmission of ethnic culture, namely customs, traditions of the people, without which the culture of the people as a whole is inconceivable. Marriage of a son or a daughter in the Urakhinsky community, like for all Dagestan nationalities, was the most crucial event in the family life, therefore, parents themselves or their close relatives usually looked for a bride for the young man among those of equal social and economic status. From relatives and neighbors of the girl, they obtained information on her and her parents, the welfare of the family, the features of the girl’s character, her reputation, and the girl’s attitude to her own parents and relatives. The personal qualities of the bride - health, skills to run a household, ability to behave in society, respect for the elders, responsiveness and other moral qualities were of great importance. According to the adats and customs of the Urakhinsky community, the minimum marriage age for men was 20 years, for women - 15 years. Marriages with a large age difference between the couple were not approved by public opinion, nor were they condemned, as a rule these marriages were caused by socio-economic reasons. The article highlights family values, as well as the stages and forms of matchmaking and the role of parents in the whole process of the pre-wedding ceremonies.
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Suardana, I. Wayan. "Fenomena Upacara Yadnya Dan Judi Tajen Dalam Penciptaan Karya Seni Rupa." Mudra Jurnal Seni Budaya 33, no. 2 (May 9, 2018): 209. http://dx.doi.org/10.31091/mudra.v33i2.347.
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Bagi masyarakat Hindu, melaksanakan upacara yadnya merupakan bagaian yang tak terpisahkan, baik yang berhubungan dengan pelaksanaan upacara atas nama pribadi, kelompok dadya, maupun desa pakraman. Masyarakat melaksanakan upacara dengan perasaan tulus iklas, murni dan suci sebagai ucapan terimakasih pada Yang Kuasa atas segala rahmatNYA. Suatu hal yang sangat memprihatinkan adalah pelaksanaan upacara yang murni, suci, tulus iklas, dengan tampilan yang sangat artistik, tidak selalu diikuti dengan suasana religius karena upacara tersebut sering dimanfaatkan untuk menunjukan stratifikasi kehidupan sosial di masyarakat, sehingga sering dalam ritual seremonial lebih utama dari religiusnya. Selain itu banyak ritual selalu dibarengi dengan judi tajen yang dimaknai sebagai tabuh rah. Sebuah fenomena, antara ritual yang suci selalu bergandengan dengan gengsi dan judi yang maksiat. Hal ini disebabkan karena pemahaman masyarakat tentang upacara yadnya, tabuh rah dan tajen sangat kurang. Upacara pun tak terhindar dari situasi paradoksal, berada dalam suatu posisi yang sangat sulit, karena upacara yang sangat religius selalu dibarengi dengan gengsi dan judi yang maksiat. Tujuan penciptaan ini adalah untuk memberi pemahaman pada masyarakat bahwa upacara yadnya harus dilaksanakan dengan hati yang tulus iklas dan tidak boleh diikuti dengan judi. Hasil penciptaan ini diharapkan dapat dijadikan studi komparatif bagi seniman dan mahasiswa dalam penciptaan karya seni lebih lanjut.Religious ceremonies are inseparable part of being Balinese Hindus, either those related to personal yadnya rites, dadya groups, or desa pakraman. Various ritual facilities are attractively and beautifully displayed, expressing the beauty of those offerings as well as sincere, pure and sacred feeling. What concerns us most is that the supposedly sacred rituals that are held with sincere and pure feelings are not always meant to be purely religious activities. It could be because such rituals are held to show off social status; therefore ceremonial aspects are more dominant than the religious ones. In fact, more often than not, tajen cockfights accompany the rituals construed as tabuh rah: a phenomenon that combines sacred rituals with a show off and immoral gambling. The reason has been the lack in understanding of the rituals: tabuh rah and tajen. Here lies a difficult paradox: the sacred religious rites have always been accompanied by a show off and immoral cockfight as gambling. The creation of this sculpture work is intended to give bettors (or bobotohs) an understanding that the rituals should be held with sincerity and not using them for gambling. The creation is expected to serve the purpose of comparative studies on further creation sculptural works.
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THRALLS, CHARLOTTE. "Rites and Ceremonials." Journal of Business and Technical Communication 6, no. 4 (October 1992): 381–402. http://dx.doi.org/10.1177/1050651992006004001.
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Greener, Aaron. "Archaeology and Religion in Late Bronze Age Canaan." Religions 10, no. 4 (April 9, 2019): 258. http://dx.doi.org/10.3390/rel10040258.
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Dozens of temples were excavated in the Canaanite city-states of the Late Bronze Age. These temples were the focal points for the Canaanites’ cultic activities, mainly sacrifices and ceremonial feasting. Numerous poetic and ritual texts from the contemporary city of Ugarit reveal the rich pantheon of Canaanite gods and goddesses which were worshiped by the Canaanites. Archaeological remains of these rites include burnt animal bones and many other cultic items, such as figurines and votive vessels, which were discovered within the temples and sanctuaries. These demonstrate the diverse and receptive character of the Canaanite religion and ritual practices. It seems that the increased Egyptian presence in Canaan towards the end of the period had an influence on the local belief system and rituals in some areas, a fact which is demonstrated by the syncretic architectural plans of several of the temples, as well as by glyptic and votive items. Late Bronze Age religious and cultic practices have attracted much attention from Biblical scholars and researchers of the religion of Ancient Israel who are searching for the similarities and influences between the Late Bronze Age and the following Iron Age.
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O'Neil, Megan E. "OBJECT, MEMORY, AND MATERIALITY AT YAXCHILAN: THE RESET LINTELS OF STRUCTURES 12 AND 22." Ancient Mesoamerica 22, no. 2 (2011): 245–69. http://dx.doi.org/10.1017/s0956536111000290.
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AbstractThis article focuses on Structures 12 and 22 from Yaxchilan (Chiapas, Mexico), where the ancient Maya reset stone lintels from the sixth centurya.d.in eighth-century buildings. The resetting highlights attention to the preservation of the lintels as relics from the past. Valued for their antiquity and the histories they had accrued, particularly from contact with ancestors, they served as loci for communication with the past, with memory inhering in their materiality. This essay also explores the lintels’ physical contexts and how the Maya may have engaged with them. For example, the arrangement of the Structure 12 lintels would have guided circumambulation. Such movement was associated with sacred processions, and evidence suggests the building was reserved for ancestor veneration. Although only restricted groups could have entered the small structure to perform rites, these may have been integrated into extended ceremonial circuits in public spaces.This article connects with studies of the life histories of things, in which analysis is directed toward objects’ use, reuse, and modification. Examining how people interacted with sculptures over time offers insight into the people and the objects and provides glimpses into Late Classic Maya perception of sculptures and their material qualities.
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박상영. "A Study on the Ceremonial Writing at the First Memorial Rites to Allay His Dead Son by Kim Chang-hyeop (with pen name of Nongam)." HANMUNHAKRONCHIP: Journal of Korean Literature in Chinese 41, no. ll (June 2015): 251–69. http://dx.doi.org/10.17260/jklc.2015.41..251.
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Kang, Kwanshik. "U-am Song Si-yeol's document on portraiture and his perspective on ancestor portraits as ceremonial rites based on Zhu Xi's school of Neo-Confucianism." Art History 33 (February 28, 2017): 95. http://dx.doi.org/10.14769/jkaahe.2017.02.33.95.
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O.A., Zhvava. "NAMING OF WEDDING CEREMONY IN THE DIALECTS OF THE REGION BETWEEN BUH AND INHUL RIVERS." South archive (philological sciences), no. 84 (December 23, 2020): 158–63. http://dx.doi.org/10.32999/ksu2663-2691/2020-84-24.
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Purpose. The aim of the article is a presentation of the repertoire and a description of the nomination of family rites of Ukrainian dialects of the region between Buh and Ingul in structural-semantic aspect.Methods: theoretical analysis of the literature; critical analysis of research; descriptive and linguistic-geographical; elements of comparative-historical, comparative-typological methods and methods of contextual analysis.Results. For the first time the verbal means of family rites of Ukrainian dialects as a fragment of the linguistic picture of the world of the speakers of these dialects were studied; published a significant amount of dialectal and ethnographic material, which reflects the state of preservation of traditional family rites and their nomination in the second half of the twentieth century; the spatial behavior of language elements related to traditional culture is studied.Carried out on the border of related related sciences (linguistics, ethnography and folklore) research helps to address theoretical issues related to the specifics of folk cultural terminology, the interaction of the rite and its linguistic implementation in semiotic terms. The practical significance of the study is that the collected and systematized linguistic and ethnographic material can be used in dialect lexicography, etymology, ethnography, didactics.Conclusions. The vocabulary of traditional family rites is one of the most archaic layers of the dialect dictionary. It is not isolated from the vocabulary of other dialects. The Dictionary of Ukrainian dialects of the region between Buh and Ingul contains more than 1000 names to denote the realities associated with the family rites of the region between Buh and Ingul. In the article the vocabulary of the wedding ceremony is structured by thematic and lexical-semantic groups.This opinion is confirmed by the presence of a large number of names that have a permanent character. Constantly verbalized in various dialects were the concepts that make up the core of the rite: the names of the stages of the rites, participants, ceremonial clothing, items used for ritual purposes.Key words: lexical-semantic groups, the vocabulary of traditional family rites, the region between Buh and Ingul, the vocabulary of wedding action. Метою статті є презентація репертуару та опис номінації родинних обрядів українських говірок Бузько-Інгульського межиріччя у структурно-семантичному аспекті.Методи: теоретичний аналіз літератури; критичний аналіз досліджень; описовий та лінгвогеографічний; використано еле-менти порівняльно-історичного, зіставно-типологічного методів та методики контекстуального аналізу.Результати. Уперше досліджено вербальні засоби родинних обрядів українських говірок як фрагмент мовної картини світу носіїв цих говірок; оприлюднено значний за обсягом діалектний та етнографічний матеріал, який відбиває стан збереження традиційних родинних обрядів та їх номінації у другій половині ХХ ст.; досліджено просторову поведінку мовних елементів, пов’язаних із традиційною культурою.Здійснене на межі споріднених суміжних наук (лінгвістики, етнографії та фольклористики) дослідження сприяє вирішенню теоретичних питань, що стосуються проблем специфіки народної культурної термінології, взаємодії обряду та його мовної реалізації в семіотичному плані. Практичне значення дослідження полягає в тому, що зібраний і систематизований мовний та етнографічний матеріал може бути використаний у діалектній лексикографії, етимології, етнографії, дидактиці.Висновки. Лексика традиційних родинних обрядів є одним із найбільш архаїчних шарів діалектного словника. Вона не є ізольованою від лексики інших говірок. У Словнику українських говірок Бузько-Інгульського межиріччя зафіксовано понад 1000 назв на позначення реалій, пов’язаних із родинними обрядами Бузько-Інгульського межиріччя. У статті лексику весільного обряду структуровано за тематичними і лексико-семантичними групами. Спостереження над лексикою досліджуваного регіону дає підстави відзначити збереження репертуару зафіксованих назв як у старшого, так і молодшого поколінь. Таку думку підтверджено наявністю великої кількості найменувань, що мають сталий характер: веис’і|л:’а, |свад’ба, об|зорини, |огл’адита ін. Постійно вербалізованими у різних говірках виявилися поняття, що складають ядро обряду: назви етапів обрядів, учасників, обрядового одягу, предметів, що використовуються з ритуальною метою. Страви і напої рідко мають спеціальні назви (окрім суто обрядових страв). До складу весільної лексики входять здебільшого полісемічні лексеми. Мотивованість назв пов’язана насамперед із вибором мотиваційних ознак, що є основою для називання предметів і явищ.Ключові слова: лексико-семантичні групи, словниковий склад традиційних родинних обрядів, ареал між Бугом та Інгулом, специфіка народної культурної термінології, лексика весільного дійства.
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[黄羽], Huang Yu. "A Study of Musical Instrument Pictographs on Zuojiang Huashan Rock Arts." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 6 (December 4, 2020): 1–16. http://dx.doi.org/10.30819/aemr.6-1.
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The Huashan Rock Arts represent the rock pictographs in the Zuojiang River Basin. They record the unique sacrificial scenes by Luoyue people from the 5th century BC to the 2nd century AD. Historical materials, unearthed cultural relics and existing folk customs all prove that the distinguishable musical instrument pictographs on the rock arts include bronze drums, sheep-horn knob bells, ling (small bells with a clapper), etc. All of these also explains why these musical instruments appear on those pictographs, further emphasizing the importance attributed to them on dividing the history of the rock arts into certain periods. This study has found out that after the Western Han Dynasty, the sheep-horn knob bells gradually lost the function of ceremonial and musical instruments due to the destruction of the rite system, thus withdrawing from the historical arena. On the other hand, the artisanship of bronze drums has become more and more exquisite, highlighting its three-fold use for rites, rituals and musical instruments. The drums also continue to occupy a significant part of the music history of the Luoyue ethnic group. Through an in-depth study of the musical instrument pictographs, the music history of the Luoyue is further, clarified and understood.
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Kalembang, Elpius. "TANAH ULAYAT SEBAGAI SIMBOL EKSISTENSI ADAT-ISTIADAT: Studi Kasus tentang Konflik Tanah Ulayat di Perbatasan Republik Indonesia (RI) dan Republik Demokratik Timor Leste (RDTL) Segmen Bijael Sunan/Oelnasi." Sabda : Jurnal Kajian Kebudayaan 13, no. 1 (June 30, 2018): 44. http://dx.doi.org/10.14710/sabda.13.1.44-58.
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Border Conflict between RI-RDTL Bijaelsunan/Oelnasi Segment in Manusasi Village is a claim on Ulayat Land. Various settlement efforts have been made but have not satisfied the two conflicting groups, the division of zones into the disputed area, raises new problems, for without considering the ownership of customary land, such as the local customary agreement. This study aims to analyze the conflicts, resolutions that have been implemented and formulate the conflict resolution model of RI-RDTL border. The method used in this research is descriptive qualitative with explorative approach. This study provides a model of social capital based conflict resolution that is through Baefeto-Baemone local wisdom, between the two conflicting groups. Reconciliation based on local wisdom means reconciliation is based on an accurate understanding of border history, and is based on traditional adat speeches and traditional speeches that have supernatural powers. The medium used in actualizing Baefeto baemone reconciliation through the rites that accompany the season cycle. These moments make it possible to greet each other, build the dialogues as described in the above season cycle rituals, including when gathered in traditional ceremonial events. In the process it is not allowed any coercion or political interests and with a sense of kinship (baefeto baemone) to reconciliation of conscience.
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唐, 叶丹. "Study of “DiplomaticProtocol” during the Spring and Autumn Period—Based on Records of Diplomatic Protocol in TsoChuan, The Book of Etiquette and Ceremonial and the Book of Rites." Advances in Social Sciences 09, no. 05 (2020): 699–704. http://dx.doi.org/10.12677/ass.2020.95102.
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Needham, Stuart P. "Power Pulses Across a Cultural Divide: Cosmologically Driven Acquisition Between Armorica and Wessex." Proceedings of the Prehistoric Society 66 (2000): 151–207. http://dx.doi.org/10.1017/s0079497x00001808.
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Understanding of the nature and significance of connections between Armorica and southern Britain in the Early Bronze Age has been inhibited by poorly refined chronologies. The Armorican grave series is now believed to span seven to eight centuries (c. 2300/2200–1500 BC) and association patterns are used to suggest five assemblages (series 1–5). In the absence of many skeletal remains, structural and organisational evidence is gleaned to suggest that some tombs were not immutably sealed and were used more than once. It is suggested that the accumulation of successive grave groups, primarily in series 2 and 4, is one factor blurring signs of chronological progression, whilst added complexity derives from regional shifts.A review of specific artefact types and burial rites on the two sides of the western Channel gives little credence to the migration of more than occasional individuals. On the contrary, an essential autonomy in the way that materials and artefacts are employed by elites comes through, yet this is set against some important material connections. The conundrum is resolved by suggesting that inter-dependence was actually limited and that the procurement of exotic materials/goods was driven by ‘cosmological acquisition’ needs which, if anything, maintained real differences between distant participating societies. In Wessex, however, the growth of this mode of extracting ideological capital from long-range contacts was to have profound consequences for superordinate centres based around Late Neolithic ceremonial complexes – their ultimate transformation and eclipse.
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Emelyanenko, Tatyana G. "Materials of I.M. Pulner on the Ethnography of the Georgian Jews in the Аrchive of the Russian Ethnographic Museum: 1926–29." Herald of an archivist, no. 2 (2021): 603–14. http://dx.doi.org/10.28995/2073-0101-2021-2-603-614.
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The article introduces one of the documentary sources on the history and ethnography of the Georgian Jews stored in the archive of the Russian Ethnographic Museum – field materials collected by I. M. Pulner in his expeditions to Georgia in 1926, 1928, and 1929. The introductory part of the article provides a brief summary of the main stages of his professional activity, wherein his study of the Georgian Jews ethnography dates back to his student years. The expeditions he carried out at that time were the first experience of purposeful ethnographic study of this Jewish ethnic group. Pulner's field materials accrue special scientific value as they contain real facts and people’s statements, as well as ethnographer’s direct observations, which give a fairly objective idea of everyday culture and socio-economic conditions of the Georgian Jews in the second half of the 1920s. The documents of the archive include expedition journal and report, as well as separate notes on various areas of Georgian Jewish culture. Most notes date from Pulner’s first trip to Kutaisi; in the following two years, he mostly visited villages where the Georgian Jews lived, but the archive of the Museum contains only several his recordings of weather wisdom, culinary recipes, and song lyrics written down in these trips. The article chiefly analyses Pulner’s Kutaisi materials. Drawing on them, methods and peculiarities of his ethnographic work among the local Jews are revealed; areas in which he collected his data are described; certain information is cited concerning occupation, material situation, organization of religious life, specificity of religious rituals performed in synagogue, Sabbath celebration, state of Jewish education following the closure of Jewish schools during the Soviet era, attitude to the ideas of Zionism among the youth, relations (including matrimony) between the mountain Jews, Ashkenazi, and Georgians Jews, traditional dwelling and its decoration, festive and everyday food, clothing, folk sayings, wedding ceremonial rites, etc. Among all occupations, Pulner underscored trade, which remained the main occupation of the Jews of Kutaisi, although it fell into decay under the Soviet rule, forcing Jews to master new professions of porters and water sellers, which were considered lowly occupations in Georgia. Talking about the synagogue, he drew attention to the fact that among the Georgian Jews it was not just a place for performing religious rites, but also the center of the Jewish quarter residents’ social life; he noted the leading role of cantor in synagogue service and detailed its procedure. There are interesting materials about relationship between the Georgian Jews and the Jews of other ethnic groups (mountain, Ashkenazi) demonstrating their distancing, as well as materials on their close cooperation with the Georgians in everyday life. Information on material culture is brief and concerns mainly clothing worn by men and women. Of the wedding rituals, Pulner managed to record only matchmaking rites. He did not succeed in continuing a full-scale study the eorgian Jews, and those materials he collected during his student expeditions remain rare evidence of the Georgian Jews in the Soviet era.