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Journal articles on the topic 'Ceremonial use'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

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 (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

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Feng, Yuanyuan. "The Moral Education Function and Implementation Strategies of "Ceremonial Education" in Higher Education Institutions." Journal of Education and Educational Research 4, no. 2 (2023): 23–27. http://dx.doi.org/10.54097/jeer.v4i2.10638.

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This paper explores the moral education function and implementation strategies of "ceremonial education" in higher education institutions. The study finds that ceremonial education in higher education can enhance students' self-discipline, sense of social responsibility, and teamwork skills. Specific implementation strategies include conducting entrance ceremonies, organizing graduation ceremonies, and holding honor award ceremonies, while emphasizing the active participation of university leaders and teachers. Furthermore, the paper points out the need for appropriate use, meticulous planning

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Mulyana, Mulyana. "Manifestation of linguistic aesthetics and characters in Javanese wedding ceremonial discourse." Indonesian Journal of Applied Linguistics 13, no. 2 (2023): 333–42. http://dx.doi.org/10.17509/ijal.v13i2.63074.

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This research is an exploration into a wedding ceremonial discourse (WCD) in the contexts of Javanese traditional ceremonies. In doing so, the study focuses the observation in the practices in Yogyakarta and the surrounding regions, where Javanese traditional wedding is still a norm. The data were collected in two main sources, namely the spoken discourses from the speech makers in wedding ceremonies,and written references on wedding scripts used as supplementary data. Two main features are shown as a result of the study. First, Javanese language aesthetics are manifested in the expressions of

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Made Novia Indriani, I Wayan Artana, Shinta Enggar Maharani, and I Putu Gede Adi Gunawan. "Environmentally Friendly Roof Tiles: Comparative Study of a Mixture of Clay and Balinese Traditional Ceremonial Waste." JST (Jurnal Sains dan Teknologi) 14, no. 1 (2025): 1–12. https://doi.org/10.23887/jstundiksha.v14i1.90865.

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Clay tiles are still the main choice for building roofs even though they have a negative impact on the environment. Balinese Ceremonial Waste from Balinese ritual activities reaches 600-800 tonnes/day at certain ceremonies. This research aims to carry out conservation through roof tile material innovation mixed with Balinese Ceremonial waste. The method used is comparative and experimental with independent variables in the form of variations in the composition of Balinese Ceremonial waste and clay and dependent variables in the form of flexural strength, water seepage, water absorption and vis

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ZAKHAROVA, Oksana. "USE OF BRASS MUSIC IN CEREMONIAL CULTURE." Humanities science current issues 1, no. 68 (2023): 103–5. http://dx.doi.org/10.24919/2308-4863/68-1-16.

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Subawa, I. Made Pasek. "Subsidi Silang Praktik Pengabenan Berbasis Manajemen Upacara di Desa Penyaringan Kabupaten Jembrana." Jurnal Penelitian Agama Hindu 7, no. 4 (2023): 524–37. http://dx.doi.org/10.37329/jpah.v7i4.2234.

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Conducting cremation ceremony (ngaben) with conventional options as well as in the crematorium essentially requires costs in procuring various ceremonial supplies. Conventional cremation takes a lot of time, cost, and effort which is considered heavy, but it contains a lot of local wisdom values in each process. Meanwhile, crematoriums are considered effective, practical, and efficient in accordance with the needs of society in the midst of social problems and heterogeneous work that demands the various interests it has. However, the commodification system in the crematorium will degrade the l

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Dedi, Dedi, and Cekman Cekman. "Kohesi Leksikal dalam Acara Berasan Masyarakat Sindang Kelingi Musi Rawas." Silampari Bisa: Jurnal Penelitian Pendidikan Bahasa Indonesia, Daerah, dan Asing 1, no. 1 (2018): 66–83. http://dx.doi.org/10.31540/silamparibisa.v1i1.15.

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Generally, the purpose of this study was to lexical cohesion in the Berasan ceremonial community Sindang Kelingi Musi Rawas. Specifically, this study was to determine the use of lexical cohesion Berasan ceremonial in Sindang Kelingi society at Musi Rawas. The method of this study was qualitative method. The data of this study was Berasan ceremonial which were found out in Berasan ceremonial in Sindang Kelingi society at Musi Rawas. Data source in this study was Berasan ceremonial in Sindang Kelingi Society at Musi Rawas. It can be conluded that there were five lexical aspects of Berasan ceremo

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Morehart, Christopher T., David L. Lentz, and Keith M. Prufer. "Wood of the Gods: The Ritual Use of Pine (Pinus spp.) by the Ancient Lowland Maya." Latin American Antiquity 16, no. 3 (2005): 255–74. http://dx.doi.org/10.2307/30042493.

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AbstractThe recovery of pine (Pinus spp.) charcoal remains from ceremonial contexts at sites in the Maya Lowlands suggests that pine had a significant role in ancient Maya ritual activities. Data collected by the authors reveal that pine remains are a regular component of archaeobotanical assemblages from caves, sites that were used almost exclusively for ritual purposes, and that pine is often the dominant taxon of wood charcoal recovered. Comparisons with archaeobotanical data from surface sites likewise reveals that pine is common in ceremonial deposits. The authors propose that the appeara

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Sapoznikow, Avery, Zachary Walsh, Kenneth W. Tupper, Earth Erowid, and Fire Erowid. "The influence of context on ayahuasca experiences: An analysis of experience reports." Journal of Psychedelic Studies 3, no. 3 (2019): 288–94. http://dx.doi.org/10.1556/2054.2019.028.

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Background and aims Ayahuasca is a psychedelic decoction prepared from two (or more) plants containing monoamine oxidase inhibitors, N, N-dimethyltryptamine, and other chemicals. Ayahuasca has apparently been used for centuries in the Amazon basin of South America, and in recent years has increasingly been used internationally in diverse contexts. This study aims to elucidate differences between cross-cultural ceremonial and psychonautic contexts of ayahuasca use. Methods This study systematically examines subjective differences across contexts for contemporary ayahuasca-drinking practices. Us

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Yuliana, Euis Dewi, Putu Desiana Wulaning Ayu, and Gede Angga Pradipta. "The Symbolic Meaning of the Banyan Plant in Hindu Rituals." International Journal of Interreligious and Intercultural Studies 7, no. 1 (2024): 91–96. http://dx.doi.org/10.32795/ijiis.vol7.iss1.2024.6034.

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The philosophical meaning contained in each upakara plant is the most important thing that must be known and expressed again, so that Hindus have clear guidance and guidance in offering their yadnya. Without knowing clearly and definitely about the philosophical meaning contained in the upakara plant, it is suspected that over time there will be deviations in the implementation of Hindu religious rituals. Starting from the problem above, this study have question : (1) What is the form, classification and description of the banyan plant in Hindu religious rituals? (2) What are the uses/benefits

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Halperin, Christina T., Sergio Garza, Keith M. Prufer, and James E. Bradya. "Caves and Ancient Maya Ritual Use ofJute." Latin American Antiquity 14, no. 2 (2003): 207–19. http://dx.doi.org/10.2307/3557596.

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AbstractA number of previous authors have suggested, based on limited data, thatPachychilusspp., freshwater gastropods often calledjute, may have played a role in ancient Maya ritual. Data collected by the authors demonstrate thatjuteshells consistently appear as part of faunal assemblages in ceremonial caves across the southern Maya Lowlands. At surface sites, jute are often associated with ceremonial architecture, particularly ballcourts. Previous ethnographic accounts are reviewed for clues to ancient Maya jute use. New ethnographic data suggest a role not previously considered by archaeolo

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Liwoch, Beata. "Znaczenie włosów w obrzędach żałobnych wybranych kultur antycznych: grecko-rzymskiej i egipskiej." Załącznik Kulturoznawczy, no. 1 (2014): 103–15. http://dx.doi.org/10.21697/zk.2014.1.05.

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Hair carried a significant symbolic value among the cultures of ancient Greece, Rome and Egypt. In this article I analyse the connection between hair and funeral customs, ceremonies and the mourning. Firstly I discuss Greek and Roman rituals. Subsequently I try to confront mentioned notions with Egyptian culture. Main rituals that undergo comparison are: shaving, cutting, growing and letting hair loose. I also try to explain these ceremonial gestures. In the analysis that I carried out I use examples of literary nature as well as historic ones.

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Trabanino, Felipe, and Aurora Muriente Pastrana. "Ancient and modern use of pine at the site of Chinikihá, Chiapas, México." Estudos do Quaternário / Quaternary Studies, no. 16 (June 22, 2017): 107–14. http://dx.doi.org/10.30893/eq.v0i16.148.

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Archaeobotanical remains of ocote pine have been recovered from different Classic Period (AD 300 - 900) Maya sites indicating use in ritual ceremonies and in household refuse for the fertilization of agricultural fields. Our results in the Palenque region, at the archaeological site of Chinikihá dating to Cal AD 620, suggest that there was no difference in the use of ocote in the residential units compared to that in the palace units. Ocote wood charcoal remains were found in ceremonial contexts, burials, household refuse deposited in home gardens, and patio’s soils. We consider the ancient us

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Fernández Carrasco, Eulogio. "Ceremonial y loables costumbres de la Catedral de Cuenca durante la Semana Santa en el año 1617/Ceremonial and coomendable customs of the Cathedral of Cuenca during the Holy Week in the year 1617." REVISTA ESTUDIOS INSTITUCIONALES 2, no. 2 (2015): 23. http://dx.doi.org/10.5944/eeii.vol.2.n.2.2015.18354.

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La Semana Santa, ha sido uno de los raros casos de la literatura religiosa en la que pueda dar cabida a un posible procedimiento privilegiado que posibilita el uso de las normas reguladoras de los Ceremoniales eclesiásticos. Este trabajo pone en antecedentes, la importancia de este instrumento normativo, como son los Ceremoniales, para la consecución de los fines ejercitados por el organismo encargado de conseguir tales objetivos, y que no son otros que normativizar los actos religiosos que acontecen en dos de los días más señalados en España, cuales son el Jueves y el Viernes Santo. En relaci

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Fernández Carrasco, Eulogio. "Ceremonial Religioso en la Catedral de Cuenca durante la Semana Santa a mediados del siglo XVII /Religious ceremony at the Cathedral of Cuenca during Easter to mid-seventeenth century." REVISTA ESTUDIOS INSTITUCIONALES 2, no. 3 (2015): 109. http://dx.doi.org/10.5944/eeii.vol.2.n.3.2015.18367.

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Resumen:La Semana Santa, ha sido uno de los raros casos de la literatura religiosa en la que pueda dar cabida a un posible procedimiento privilegiado que posibilita el uso de las normas reguladoras de los Ceremoniales eclesiásticos. Este trabajo pone en antecedentes, la importancia de este instrumento normativo, como son los Ceremoniales, para la consecución de los fines ejercitados por el organismo encargado de conseguir tales objetivos, y que no son otros que normativizar los actos religiosos que acontecen en dos de los días más señalados en España, cuales son el Jueves y el Viernes Santo. E

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Manurung, Sopandu, Gabriel Roosmargo Lono Lastoro Simatupang, and Aton Rustandi Mulyana. "GONDANG SITOLUPULUTOLU PADA UPACARA ADAT SAUR MATUA MASYARAKAT BATAK TOBA SILAHISABUNGAN." Sorai: Jurnal Pengkajian dan Penciptaan Musik 14, no. 1 (2022): 47–56. http://dx.doi.org/10.33153/sorai.v14i1.3715.

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Gondang Sitolupulutolu is a gondang ensemble that can only be found in the Toba Batak community. They are Silalahisabungan clan group. Gondang sitolupulutolu is very important in the Silahisabungan community because it can not be separeted from the traditional ceremonies. This study aims to determine how the use and function of the gondang sitolupulutolu in one of the traditional ceremonies of the Silahisabungan community, namely saur matua. This study use a qualitative method. Alan P. Meriam’s (1964) theory of use and function was chosen to see the use and function of the gondang sitolupuluto

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Logan Wagner, E. "The Continuity of Sacred Urban Open Space: Facilitating the Indian Conversion to Catholicism in Mesoamerica." Religion and the Arts 18, no. 1-2 (2014): 61–86. http://dx.doi.org/10.1163/15685292-01801005.

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‭During the sixteenth century, the Spanish crown sent Mendicant friars of the Franciscan, Dominican, and Augustinian monastic orders to evangelize and convert the indigenous people of America. With huge populations to convert, spread over an extremely vast territory, a limited number of friars had to find expedient ways to facilitate the conversion effort. Among the many conversion strategies used by the Mendicant friars under the early guidance of Fray Pedro de Gante were: to locate places of Christian worship over or near native ceremonial centers and continue the use of ceremonial open urba

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Bodner, Neta. "Romanesque Beyond Christianity: Jewish Ritual Baths in Germany in the 12th and 13th Centuries." Jewish Studies Quarterly 28, no. 4 (2021): 369–87. https://doi.org/10.1628/jsq-2021-0021.

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This article examines Jewish Christian relations in the High Middle Ages through the prism of religious architecture and ritual, focusing on the architecture of Jewish ritual baths from the Rhineland region in Germany. I argue that the baths of Speyer, Worms, Friedberg, Offenburg and Cologne were designed to maximize the experiential power of ritual immersion and arouse symbolic associations to sup- port the ceremony. Architectural details such as unusual depth, ornament, lighting schemes and monumentality contributed to a spectrum of immersion ceremonies described in contemporary sources. The

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Lei, Elizabeth Vander, and Keith D. Miller. "Martin Luther King Jr.’s “I Have a Dream” in Context: Ceremonial Protest and African American Jeremiad." College English 62, no. 1 (1999): 83–99. http://dx.doi.org/10.58680/ce19991161.

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Discusses how “I Have a Dream” is the product of African-American rhetorical traditions of ceremonial protest and jeremiad speech-making, rituals that had crystallized long before King was born. Describes the peaceful essences of the March on Washington and how it was a “Ceremonial Protest.” Considers the historical use of “I Have a Dream” over the previous 130 years.

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Green, William, and Kathryn E. Parker. "Precontact Use of Balsam Fir (Abies balsamea) in Iowa, USA." Ethnobiology Letters 16, no. 1 (2025): 56–69. https://doi.org/10.14237/ebl.16.1.2025.1935.

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Excavation of a cave in eastern Iowa (USA) revealed a feature containing charred wood of balsam fir (Abies balsamea) dating to ca. AD 300–400. Taxon identification was based on wood anatomy and species distribution. Balsam fir, a boreal forest species, does not currently grow near the cave but is restricted in Iowa to paleorefugia at algific talus slopes. Balsam fir’s widespread medicinal and ceremonial use, along with the common ritual uses of caves throughout eastern and central North America, suggest the cave might have been the locus of a sweat bath, analogous to sweat lodges used for heal

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Tampubolon, Flansius. "The Principle of Decision at Umpasa Marhata Sinamot Toba Batak Community." International Journal of Research and Review 10, no. 7 (2023): 689–94. http://dx.doi.org/10.52403/ijrr.20230782.

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This paper is entitled "Principles of Politeness in Umpasa Marhata Sinamot Toba Batak Society. Twins Is an oral tradition and cultural tradition owned by the community that functions as a medium to convey hopes, prayers, and advice about moral teachings that can be guided by the Toba Batak community. Umpasa Batak Toba is always displayed and its use heard in traditional ceremonial activities such as traditional birth ceremonies, marriage ceremonies, death ceremonies and so on. The aim of this research is to describe the principle of politeness in Umpasa Marhata Sinamot Toba Batak. The theory u

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Dorsen, Caroline, Joseph Palamar, and Michele G. Shedlin. "Ceremonial ‘Plant Medicine’ use and its relationship to recreational drug use: an exploratory study." Addiction Research & Theory 27, no. 2 (2018): 68–75. http://dx.doi.org/10.1080/16066359.2018.1455187.

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Birmingham, David. "Carnival at Luanda." Journal of African History 29, no. 1 (1988): 93–103. http://dx.doi.org/10.1017/s002185370003601x.

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The tradition of carnival-type street festivals and competitive dance troupes appears to be an old one in Luanda. In 1620, at the end of the most serious round of slave wars in Angola's history, political allegory and mimicry were included in the street processions celebrating the canonization of Saint Francis Xavier. In the nineteenth century the Creole community regularly adapted its public ceremonials to the shifting political and religious climate. In the age of white settlement, during the middle decades of the twentieth century, ‘native’ dance troops were officially encouraged until thei

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Clay, Patrick, Clive R. Jones, Elaine L. Jones, et al. "Neolithic/Early Bronze Age Pit Circles and their Environs at Oakham, Rutland." Proceedings of the Prehistoric Society 64 (January 1998): 293–330. http://dx.doi.org/10.1017/s0079497x00002255.

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Fieldwork east of Oakham, Rutland has located evidence of prehistoric settlement, land use patterns, and ceremonial monuments. Part of this included the excavation of a cropmark site which has revealed an unusual sequence of Neolithic/Early Bronze Age pit circles and a burial area. This is complemented by a fieldwalking survey of the surrounding areas, allowing consideration of the relationship of juxtaposed flint scatters and the excavated ceremonial area.

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Miller, G. L. "Ohio Hopewell Ceremonial Bladelet Use at the Moorehead Circle, Fort Ancient." Midcontinental Journal of Archaeology 39, no. 1 (2014): 83–102. http://dx.doi.org/10.1179/2327427113y.0000000002.

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Oliszewski, Nurit. "ArchaeobotanyofmoundstructuresinCampodelPucará,Catamarca, Argentina (1750–1450 b.p.): ceremonial use or rubbish dumps?" Vegetation History and Archaeobotany 14, no. 4 (2005): 465–71. http://dx.doi.org/10.1007/s00334-005-0009-7.

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Paulino, Vicente, Regina Pires Brito, and Irta Sequeira Baris de Araújo. "Communication and popular dances in the ceremonial festivities of the Asian and Timor-Leste people." Dadolin 1, no. 1 (2024): 28–44. http://dx.doi.org/10.62929/30078261.v1i1.5.

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In this article, we intend to talk about popular dances performed by Asian and Timor-Leste people in ceremonial festivities. These people use popular dances as a means of communication to convey their intentions to the spirits of nature. The popular dances that these people practice are mostly linked to rituals of celebrations, fertility, and invocation to nature. The Asian and Timor-Leste people are aware that their social relationships are associated with folkloric and ritualistic activities. In this article, we seek to approach the relationship between communication and dance, identifying a

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Kadek Yuniari Suryatini, Anak Agung Ayu Putriningsih, I Gusti Agung Gede Wiadnyana, and Ni Made Milati. "PEMANFAATAN BUAH LOKAL SEBAGAI UPAKARA DAN UPAYA PELESTARIANNYA." SEMBIO: Prosiding Seminar Nasional Biologi dan Pendidikan Biologi 2 (May 29, 2024): 1–7. https://doi.org/10.59672/sembio.v2.3770.

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. Hindu religious ceremonies in Bali always use upakara or banten as a means of getting closer to Ida Sang Hyang Widhi Wasa. Plants are one of the ceremonial equipment in the form of leaves, fruit, and flowers. The use of fruit, especially local fruit, has an important meaning in making upakara. Among the various types of fruit, some of them can be found easily, but some are rarely found so they are considered rare. Based on these facts, various efforts are needed to preserve it. Preserving local fruit can be done by: limiting imported fruit and preferring to consume local fruit to prevent ext

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Mykhailova, Tetiana. "Determinants of Artistic Information Identification of the Olympics Ceremonial Suit." Demiurge: Ideas, Technologies, Perspectives of Design 5, no. 1 (2022): 119–30. http://dx.doi.org/10.31866/2617-7951.5.1.2022.257486.

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The purpose of the article. To analyze the Olympics ceremonial suit of the XXXII Olympic Games «Tokyo 2020» and to form promising defining features of its artistic and informational identification. The research methodology provides art analysis of the formation, artistic motives, national appeals, general aesthetics and modern trends that are accumulated in the design of the Olympic ceremonial suit of foreign sports teams. The scientific novelty is to study the Olympics ceremonial suit of Tokyo 2020 Olympics and identify promising strategic advertising features of its artistic and informationa

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Mykhailova, Tetiana. "Determinants of Artistic Information Identification of the Olympics Ceremonial Suit." Demiurge: Ideas, Technologies, Perspectives of Design 5, no. 1 (2022): 119–30. https://doi.org/10.31866/2617-7951.5.1.2022.257486.

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The purpose of the article. To analyze the Olympics ceremonial suit of the XXXII Olympic Games «Tokyo 2020» and to form promising defining features of its artistic and informational identification. The research methodology provides art analysis of the formation, artistic motives, national appeals, general aesthetics and modern trends that are accumulated in the design of the Olympic ceremonial suit of foreign sports teams. The scientific novelty is to study the Olympics ceremonial suit of Tokyo 2020 Olympics and identify promising strategic advertising feat

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Ortloff, Charles R. "Water Engineering at Precolumbian AD 600–1100 Tiwanaku’s Urban Center (Bolivia)." Water 12, no. 12 (2020): 3562. http://dx.doi.org/10.3390/w12123562.

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The pre-Columbian World Heritage site of Tiwanaku (AD 600–1100) located in highland altiplano Bolivia is shown to have a unique urban water supply system with many advanced hydraulic and hydrological features. By use of Computational Fluid Dynamics (CFD) modeling of the city water system, new revelations as to the complexity of the water system are brought forward. The water system consists of a perimeter drainage channel surrounding the ceremonial center of the city. A network of surface canals and subterranean channels connected to the perimeter drainage channel are supplied by multiple cana

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Parani, Rizaldi, Ira Brunchilda Hubner, Juliana Juliana, and Herman Purba. "Storynomic Tourism Strategy of Kebo Ketan Ceremonial Art as a Form of Marketing Communication for Eco-Tourism." ETTISAL : Journal of Communication 8, no. 2 (2023): 21–38. http://dx.doi.org/10.21111/ejoc.v8i2.11127.

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Kebo Ketan celebration held in Sekaralas village, Ngawi by Kraton Ngiyom non-governmental organization (NGO). The myth contained in this ceremonial art is a narrative related to concern for the culture, ecology and economy of the Sekaralas village community. This ceremonial art presenting a giant statue of a water buffalo and symbolic objects such as sticky rice, brown sugar, and musical instruments as well as sacred dances. The aim of this ceremonial art is to convey messages related to preserving the natural environment around the Sekaralas village area, and encouraging increased social cohe

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Riordan, Robert V., G. Logan Miller, and Abigail Chipps Stone. "Bladelets, Blood, and Bones: Integrating Protein Residue, Lithic Use-Wear, and Faunal Data from the Moorehead Circle, Fort Ancient." American Antiquity 88, no. 2 (2023): 227–51. http://dx.doi.org/10.1017/aaq.2023.21.

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AbstractModified teeth and jaws have long been recognized as important ceremonial objects during the Middle Woodland period of eastern North America. Direct evidence for the manufacture of the objects is exceedingly rare because they are typically recovered from mortuary contexts or ceremonial caches. Here, we present multiple lines of evidence pointing to the manufacture of modified teeth and jaws at the Moorehead Circle post enclosure within the Fort Ancient Earthworks. The convergence of protein residue, lithic use-wear, and faunal data indicate that bear and likely canid bones were modifie

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Putri, Devi Yandika, Rani Barokah, Novia Rohma Savitri, Dedy Subandowo, and Bambang Eko Siagiyanto. "Language Heritage Maintenance of Javanese Krama Inggil through Traditional Cultural Activities in Komering Putih Village." Rainbow : Journal of Literature, Linguistics and Culture Studies 14, no. 1 (2025): 87–97. https://doi.org/10.15294/rainbow.v14i1.19942.

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This study examines efforts to preserve Javanese krama inggil (KI) through traditional cultural activities in Komering Putih Village, amidst the challenges of its declining use in daily communication. Using a qualitative ethnographic approach, this study highlights the important role of activities such as wayang (W), campur sari (CS), and kitab kuning (KK) in maintaining the continued use of KI. The findings show that these cultural activities contribute significantly to the preservation of KI in formal and ceremonial contexts. Nonetheless, the younger generation (YG) tends to be limited in th

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Welem, Theofilus. "Suatu Dilema Identitas Soisal Pada Pemakaian Warna Sepu’ Dalam Upacara Adat di Toraja." Ganaya : Jurnal Ilmu Sosial dan Humaniora 5, no. 3 (2022): 326–37. http://dx.doi.org/10.37329/ganaya.v5i3.1920.

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This research is backgrounded by the fact that the use of the color sepu' as a marker of social identity for the Toraja people is no longer seen from the greatness of a person or a family, its use is also no longer seen where the tongkonan came from or from which descendants came from or were born, but the most important thing is how big a party can be done. The purpose of this study is to see the dilemma of social identity that occurs in the use of sepu' color in the implementation of traditional ceremonies in Toraja. This paper will use Jenkis' theory of social identity to see the dilemma of

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Childs-Johnson, Elizabeth. "The jue and Its Ceremonial Use in the Ancestor Cult of China." Artibus Asiae 48, no. 3/4 (1987): 171. http://dx.doi.org/10.2307/3249870.

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Logan, Amanda L., Christine A. Hastorf, and Deborah M. Pearsall. "“Let’s Drink Together”: Early Ceremonial use of Maize in the Titicaca Basin." Latin American Antiquity 23, no. 3 (2012): 235–58. http://dx.doi.org/10.7183/1045-6635.23.3.235.

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AbstractSince the Formative times, maize is and has been a highly valued social commodity in the Andes, particularly in the form of a traditional beer called chicha. While chicha production is well attested in the archaeology and ethnohistory of Andean states, the emergence of maize symbolism in earlier societies has not been systematically addressed. In this study phytolith and starch grain analyses are used to trace production, processing, and consumption of maize at sites on the Taraco Peninsula of Bolivia and thus the entrance of maize into the region. We systematically examine the role of

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Long, D. J., R. Tipping, T. G. Holden, M. J. Bunting, and P. Milburn. "The use of henbane (Hyoscyamus niger L.) as a hallucinogen at Neolithic ‘ritual’ sites: a re-evaluation." Antiquity 74, no. 283 (2000): 49–53. http://dx.doi.org/10.1017/s0003598x00066138.

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Were drugs in use in prehistory? Recent claims for the use of hallucinogenic substances have been made, and caused a stir. However, new work on a Scottish Neolithic ceremonial site suggests archaeologists (and the media) may have been jumping to the wrong conclusions!

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I Wayan Suharta. "RELEGIUSITAS BANTEN SIAP SAJI DI TENGAH TRANSFORMASI BUDAYA MASYARAKAT BALI." Jurnal Penjaminan Mutu 8, no. 1 (2022): 7–19. http://dx.doi.org/10.25078/jpm.v8i1.759.

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In Bali, most of the cycles of religious life are controlled by ceremonial activities of a religious nature. Ceremonial activities are not only a necessity but also a necessity. It makes sense if later the Hindus in Bali became ceremonial people, they worshiped themselves, others, including nature and the environment. As a result of their very limited abilities, Hindus use facilities in the form of banten as a form of offering. Religious activities that use offerings are quite dense. The choice of "ready to serve offerings" is no longer taboo, it even tends to become a habit. The phenomenon of

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Torres, Constantino Manuel. "The use of psychoactive plants by ancient indigenous populations of the North Andes." Journal of Psychedelic Studies 3, no. 2 (2019): 198–211. http://dx.doi.org/10.1556/2054.2018.015.

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This investigation focuses on the North Andes and includes discussion of monumental stone sculpture in the environs of San Agustín, Colombia, as well as Muisca, Quimbaya, and Darién (Sinú) goldworking traditions. Through formal and iconographic analyses of ceremonial paraphernalia, this paper shows that the primary ideologies of the cultures of this region involved the use of several psychoactive plants.

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Faizullaev, Alisher. "Diplomacy and Symbolism." Hague Journal of Diplomacy 8, no. 2 (2013): 91–114. http://dx.doi.org/10.1163/1871191x-12341254.

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Summary Diplomacy makes extensive use of symbols, rituals and ceremonies. This practice is related to the nature of the state and diplomatic representation: (a) states and their intentions can be objectified through symbols, symbolic actions and interactions; and (b) diplomatic agencies and agents symbolically represent the state. Symbolism in diplomacy helps people to capture the meaning of international affairs and socially and individually to experience states and inter-state relations. Symbols, rituals and ceremonies in diplomacy are designed to create a shared sense and also to motivate a

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Tobing, Octaviana. "Function of Traditional Music Karo Gendang Lima Sedalanen in Implementation of Erpangir Kulau Ceremony." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 3, no. 2 (2020): 734–39. http://dx.doi.org/10.33258/birle.v3i2.902.

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Erpangir kulau is a term or name created by the Karo community to express a tradition of religious ceremonies or self-cleansing rituals in the Karo community, which uses Karo traditional music, ensemble Gendang Lima Sedalanen, as a supporting element of its implementation. The purpose of this study was to determine the Function of Traditional Music Karo Gendang Lima Sedalanen in Implementation of the Erpangir Kulau Ceremony. The results showed that the five functions according to the Kustap theory were fulfilled by the use of the ensemble Gendang Lima Sedalanen. In its function as an emotional

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

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The present article deals with the symbolism of the sistrum in the cultic and ceremonial practice of the New Kingdom period. As a sacred musical instrument, closely associated with Hathor and other goddesses identified with her (Tefnut, Sakhmet, Bastet, Iusaas, Nebet-Hetepet), the sistrum of two types (sSSt and sxm) was widely used in performing various religious rituals and ceremonies. Since the dominant type in the iconography of the king’s wives and mothers of the New Kingdom is their image playing the sistrum/sistra, the author focuses primarily on the main female representatives of the ro

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Javanaud, Katie. "Should Animal Advocates Support the Ritualized Release of Sentient Beings?" Journal of Animal Ethics 15, no. 1 (2025): 1–4. https://doi.org/10.5406/21601267.15.1.02.

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Abstract The use of animals in ceremonial contexts is universal. Throughout history, across cultures, in both religious and secular settings, animals are often seen as mere symbols rather than as individuals with the capacity to be harmed in ritual performances. While some ritualized uses of animals are unquestionably cruel (e.g., the Islamic ritual sacrifice of sheep at Eid al-Adha), the morality of other uses (e.g., the ritual release of animals at Buddhist festivals) is less certain. This article examines what stance animal advocates should take toward the ritualized release of animals, arg

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Turner, Noleen. "Humor and scatology in contemporary Zulu ceremonial songs." HUMOR 31, no. 1 (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

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Mykhailova, Tetiana. "Olympic Ceremonial Costume in the Context of Cultural Expansion/Occupation: Defining the Concept." Demiurge: Ideas, Technologies, Perspectives of Design 6, no. 2 (2023): 366–79. http://dx.doi.org/10.31866/2617-7951.6.2.2023.292164.

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The purpose of the article is to form the conceptual and terminological component of the study of the Olympic ceremonial costume in the context of cultural expansion. The research methodology involves the use of general logical methods of objective analysis of the design of the Olympic ceremonial costume and analysis of scientific sources, which became the basis for the formation of the conceptual and terminological apparatus of the study. The scientific novelty consists in the fact that, for the first time in the scientific field, an attempt has been made to form a conceptual and terminologic

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Muthalib, Kismullah Abdul, Dohra Fitrisia, and Nia Zahara. "Ceremonial language and social cohesion: An analysis of Seumapa in Acehnese wedding traditions." Studies in English Language and Education 11, no. 2 (2024): 1231–47. http://dx.doi.org/10.24815/siele.v11i2.29512.

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The Seumapa ceremony, a rhyming exchange ritual performed by a Syekh (reciter) representing both the bride’s (darabarô) and the bridegroom’s (lintôbarô) parties during Acehnese wedding ceremonies before the groom is allowed into the house of Acehnese society in Indonesia, stands as a testament to the role of cultural rituals in capturing and spreading societal values and norms. This study attempts to analyze this ceremony to reveal the social community, practice, and symbolic language within the Acehnese wedding context. It is to further understand how they shape the social cohesion and identi

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Torres, Joshua M., L. Antonio Curet, Scott Rice-Snow, Melissa J. Castor, and Andrew K. Castor. "Of Flesh and Stone: Labor Investment and Regional Sociopolitical Implications of Plaza/Batey Construction at the Ceremonial Center of Tibes (A.D. 600-A.D. 1200), Puerto Rico." Latin American Antiquity 25, no. 2 (2014): 125–51. http://dx.doi.org/10.7183/1045-6635.25.2.125.

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Ceremonial architecture of late precontact (A.D. 600-1500) societies of Puerto Rico consists of stone-lined plazas and ball courts (bateys,). Archaeologists use these structures to signify the onset of hierarchical “chiefly” polities and to interpret their regional organization. Problematically, little consideration is given to the costs of their physical construction and the associated organizational implications at local and regional scales. In this paper, we use data gathered through geoarchaeological field investigations to develop labor estimates for the plaza and bateys at the site of Ti

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Alderete, Ethel, Pamela I. Erickson, Celia P. Kaplan, and Eliseo J. Pérez-Stable. "Ceremonial tobacco use in the Andes: implications for smoking prevention among indigenous youth." Anthropology & Medicine 17, no. 1 (2010): 27–39. http://dx.doi.org/10.1080/13648471003607607.

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Pare, Christopher. "From Dupljaja to Delphi: the ceremonial use of the wagon in later prehistory." Antiquity 63, no. 238 (1989): 80–100. http://dx.doi.org/10.1017/s0003598x00075608.

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Handsome four-wheeled wagons — finely crafted and decorated — are among the more remarkable large artefacts of later prehistoric Europe. Their find-contexts and condition certainly do not suggest everyday use or heavy wear. But when and how were they used? What did they stand for?

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