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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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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 (July 20, 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, and integration of diverse cultures in ceremonial education at universities. Through these efforts, universities can better achieve their moral education goals and cultivate outstanding talents with good morals and values. This research provides theoretical and practical guidance for educational reform in higher education institutions and the improvement of student quality.
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Macrides, Ruth. "Pałac późnobizantyński i jego ceremoniał." Przegląd Nauk Historycznych 13, no. 1 (January 1, 2014): 5–22. http://dx.doi.org/10.18778/1644-857x.13.01.01.
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The main aim of this article is to draw researchers’ and readers’ attention to neglected and underestimated Byzantine source known as Pseudo-Kodinos. The fourteenth-century text which is one of two surviving ceremonial books from the Byzantine empire, next to “Book of Ceremonies”, includes the combination of hierarchical lists of court officials with protocols of ceremonies; a detailed description of the clothing used at court; an account of the functions of the court title holders, a description of the ceremonies of the year which take place both inside the palace and outside and much more. Based on that, the author of the article is trying to bring developments in ceremonial which occurred since tenth century and discussed the space in which ceremonial was performed. Without any archeological research the author depicts the Blachernai palace, its setup and structure, its buildings and chambers, and compares it with those of Great Palace. In the article can be also found description of most important ceremonies which were held in the Blachernai Palace such as Christmas or Epiphany. Finally the author answers questions why Michael VIII Palaeologus, establishing new dynasty in Constantinople, chose as a place of his residence the Blachernai Palace.
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Laksmi, Desak Made Suarti, and I. Wayan Sudirana. "Kidung: Integral and Structured Parts in the Implementation of Balinese Hindu Religious Ceremonies." Malaysian Journal of Music 12, no. 2 (December 17, 2023): 18–34. http://dx.doi.org/10.37134//mjm.vol12.2.2.2023.
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Hindu religious ceremonies continue to be performed in Bali throughout the ages. A ceremony cannot be completed perfectly without the presence of the Kidung (hymn/sacred song), an integral component that cannot be separated. The implementation of the Yadnya ceremony is connected to the ceremony’s purpose. Panca Yadnya refers to these five types of ceremonies, divided by domain into Dewa Yadnya (ceremonies for Gods), Bhuta Yadnya (ceremonies for Bhutakala/demon), Rsi Yadnya (ceremonies for Mahaguru, Rsi, or parents/teachers), Pitra Yadnya (ceremonies for the deceased), and Manusa Yadnya (ceremonies for human’s life). The selection of the type of Kidung (hymn) adapts to the five domains of the relevant Yadnya, considering the various types of Kidung with text selection for context. Several supporting factors refer to the concept of tatwa, morals, and procedures both philosophically, technically, and contextually. The Kidung is sung with full regard for propriety, which is believed to strengthen the spiritual ascent in achieving sidakarya and sidapurnanya (perfectly done) by performing the Yadnya ceremony as an expression of offerings.
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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 (September 30, 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 delivered by the speech makers in the wedding ceremonies, despite the use of occasional mix with Indonesian. Secondly, the use of the language in WCD also reflect the expected characters of the speech makers in the ceremonies. WCD shows dynamics of language use. Within its development, the discourse of wedding speech in the Javanese language will continue to sustain and develop under several changes with regards to the ceremonial procedures, sentence structure, diction, and language selection.
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Hall, Judith, and Essex Hemphill. "Ceremonies." Antioch Review 51, no. 3 (1993): 466. http://dx.doi.org/10.2307/4612806.
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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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TAKI, Yuichi. "THE BYZANTINE EMPEROR AND THE RELIGIOUS CEREMONIES IN "DE CEREMONIIS"." Journal of Architecture and Planning (Transactions of AIJ) 70, no. 590 (2005): 181–86. http://dx.doi.org/10.3130/aija.70.181_2.
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Shafiq, Qasim, Shaheena Ayub Bhatti, and Ghulam Murtaza. "Re-reading Silko’s Ceremonies and American History." Global Regional Review IV, no. I (March 31, 2019): 104–11. http://dx.doi.org/10.31703/grr.2019(iv-i).12.
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This article retrieves the history of Native American ceremonies to highlight the aboriginal ways of being. Using Leslie Marmon Silko’s Ceremony to retrieve the reality of the ceremonies, I argue how the myths inscribed in Native American contemporary writings are the social and cultural embedment of the ceremonies in which they were written and thus the knowledge of prehistoric times. I focus on Silko’s modern techniques to revive the myths of oral tradition to understand and publicize the truths of Native American ceremonial world. She explains the ceremony of 1955 with reference to the ceremonies incorporated in Laguna myths, thereby juxtaposing two different time periods: the pre-Columbian timelessness and the post-second World War fragmented tribal community in Laguna in 1955. To understand the overlapping of poetic-prose stories I explain the function of ceremony in the prosperity of the Pueblo and assimilate the present in the past and the future.
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Abdusamadovna, Oripova Nigora. "KARAKALPAK WEDDING CEREMONIES." American Journal Of Social Sciences And Humanity Research 03, no. 02 (February 1, 2023): 63–67. http://dx.doi.org/10.37547/ajsshr/volume03issue02-11.
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The Karakalpaks, like other peoples of Central Asia, have their own customs and traditions. Many of them are rooted in antiquity and originate in the pagan cultures of the nomads of the Saks, Pechenegs, and Oghuz. Of course, the majority belong to the later Islamic culture, but at the same time retaining some elements of pagan cultures.
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Schober, Sabrina. "Hofzeremoniell und Gebärstuhl. Zur Bedeutung von Ritualen bei den Entbindungen Maria Theresias (1717–1780)." historia.scribere, no. 13 (June 22, 2021): 233. http://dx.doi.org/10.15203/historia.scribere.13.617.
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Ceremonial and a birthing chair. The significance of rituals during the childbirths of Maria Theresia (1717–1780)Maria Theresia (1717–1780), Archduchess of Austria, Queen of Bohemia and Hungary, delivered sixteen children in twenty years. The following seminar paper aims to reconstruct the deliveries of Maria Theresia in order to give an insight into childbirths of royals in the 18th century. It covers the childbirth itself as well as the following activities to understand the importance of rituals and ceremonials surrounding the deliveries, considering that children were equivalent to the continuity of the monarchy and the Habsburg dynasty. To this end, the paper analyses letters written by Maria Theresia herself as well as records of her master of ceremonies.
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Muhammad Ahyar. "ISLAM BAYAN: AN ANALYSIS OF RELIGIOUS BEHAVIOR ON GAMA AND LUIR GAMA TRADITIONAL CEREMONIES IN LOMBOK NTB." International Journal of Social Science 2, no. 6 (April 1, 2023): 2377–90. http://dx.doi.org/10.53625/ijss.v2i6.5410.
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This study examined adherents of Islam Bayan or Islam Wetu Telu at the Gama and Luir Gama traditional ceremonies in Lombok, West Nusa Tenggara. This research uses qualitative methods to understand the religious behaviour of Islam Wetu Telu at Gama and Luir Gama traditional ceremonies. The theories used in this study are social action theory and functional structural theory. The findings of this study reveal that Gama traditional ceremonies consist of various behaviour related to religious celebrations. Meanwhile, the Luir Gama traditional ceremony, which is a ceremonial activity held in connection with the occurrence of a long drought and excessive rainfall. This ceremony is carried out once a year, precisely in the first year of the sewindu, namely the year of Alip. Luir Gama customs can be divided into two types of ceremonies, namely Taik Lauk and Taik Daye. The Taik Lauk ritual is held when facing the changing drought, while the Taik Daye ritual is held when entering the rainy season every year. The main actors, all religious ceremonies are traditional leaders and Kiai Kagungan which the author calls central behaviour. The factors behind the religious behaviour of Islam Wetu Telu in Gama and Luir Gama traditional ceremonies are internal and external factors. Internal factors are related to changes in the attitudes of traditional leaders, willingness to acculturate, and the ability to perform adaptation. Meanwhile, external factors concern the history of the entry of Islam in Lombok, Islamic Da'wah, and Hinduization
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Trask, Kerry A., Basil Johnson, and Basil Johnson. "Ojibway Ceremonies." Michigan Historical Review 16, no. 2 (1990): 96. http://dx.doi.org/10.2307/20173236.
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Kaye/Kantrowitz, Melanie, and Nadine Gordimer. "Commitment Ceremonies." Women's Review of Books 19, no. 1 (October 2001): 10. http://dx.doi.org/10.2307/4023853.
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Viditz-Ward, Vera, Carol Beckwith, and Angela Fisher. "African Ceremonies." African Arts 33, no. 3 (2000): 9. http://dx.doi.org/10.2307/3337682.
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Roberts, Allen F., Carol Beckwith, and Angela Fisher. "African Ceremonies." African Arts 33, no. 3 (2000): 10. http://dx.doi.org/10.2307/3337683.
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CONLEY, J., and L. ODONOVAN. "Opening ceremonies." Otolaryngology - Head and Neck Surgery 117, no. 2 (August 1997): P51. http://dx.doi.org/10.1016/s0194-5998(97)80029-0.
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Minor, Kyle. "Opening Ceremonies." River Teeth: A Journal of Nonfiction Narrative 7, no. 1 (2005): 125–27. http://dx.doi.org/10.1353/rvt.2005.0043.
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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 (June 13, 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 identity of the Acehnese community. By employing observations on three wedding ceremonies, and interviews with three elders of the community, the analysis of Seumapa’s cultural values reveals the ceremony’s emphasis on etiquette, respect, social and religious identity, customary knowledge, and educational significance. Ritualistic greetings and gift exchanges portray communal harmony, while symbolic acts symbolic acts like lifting the curtain and presenting ‘hantaran’ (ceremonial gifts) from the groom to the bride and vice versa represent social identity and mutual responsibility. The integration of religious knowledge depicts the community’s prioritization of spiritual preparedness, and the use of symbolic and metaphorical language reflects societal values and aspirations, signifying the importance of wisdom, respect, and communal bonds in preserving Acehnese cultural identity.
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Pertiwi, Imelda Dian, Bambang Indiatmoko, and Teguh Supriyanto. "Pengembangan Media Pembelajaran Upacara Adat Berbasis Android di SMK Panca Bhakti Banjarnegara." Piwulang : Jurnal Pendidikan Bahasa Jawa 8, no. 1 (July 1, 2020): 61–70. http://dx.doi.org/10.15294/piwulang.v8i1.30117.
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Understanding the contents of the exposition text about the traditional mantu is one of the basic competencies contained in the standard content of Javanese language subjects. Students are expected to fulfill completeness in learning traditional mantu ceremonies. This makes students feel bored and lack an understanding of the material well. The purpose of this study is 1) to find out the needs of students and teachers regarding the development of android-based mantu traditional ceremonial learning media, 2) to develop learning media for android-based mantu traditional ceremonies, and 3) to make prototypes for developing traditional ceremonies based on android. This research uses a development (Research and Development) approach. The procedure of this study is 1) analysis of potential and problems, 2) collecting data, 3) product design, 4) design validation/expert testing, and 5) revisions. Data obtained using 1) interview, and 2) questionnaire. The data analysis technique in this study used qualitative descriptive techniques. The results of the validation test for prototypes of traditional ceremonial learning based on Android are appropriate and appropriate for students and teachers. This media is packaged or printed in the form of an android application.
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Tisna Kurniawan, I. Wayan, Poniman, I. Gede Januariawan, I. Wayan Suwadnyana, and Ni Wayan Seriasih. "Upacara Nyawang di Desa Adat Batuyang Gianyar." Metta : Jurnal Ilmu Multidisiplin 3, no. 1 (April 15, 2023): 55–69. http://dx.doi.org/10.37329/metta.v3i1.1782.
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The implementation of the panca yajna ceremony will not be separated from the life of the Balinese people, as is the case with the Nyawang Ceremony which is carried out by the people of the Batuyang Traditional Village, Gianyar. The purpose of this study was to explore the concepts of Hindu teachings contained in the Nyawang Ceremony in Batuyang Traditional Village. The research method used is qualitative with data collection techniques using observation, interviews and literature study. The research results show that; 1) The form of the Nyawang ceremony is a series of yadnya ceremonies in which there are worship of Hulu and Teben. The Nyawang ceremony consists of stages, namely, the series of ceremonies, ceremonial devices or vehicles, ceremonial spells, and manggala ceremonies. 2) The function of the Nyawang Ceremony for the residents of Batuyang Traditional Village is generically a form of sraddha bhakti of the residents to the Creator and maintaining the natural balance of both Bhuana Agung and Bhuana Alit. The process of communication at the Nyawang Ceremony is very important to understand, because communication has a role in achieving the desired goals.
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Topychkanov, Andrey V. "“House of Solomon”: The Development of Religious and Ceremonial Culture in Tsars’ Country Residences of the Last Quarter of the 17th Century." Study of Religion, no. 4 (2020): 28–36. http://dx.doi.org/10.22250/2072-8662.2020.4.28-36.
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Country residences played an important role in the religious, political and cultural life of Russia in the early modern period. Court life in country residences was organized in the form of various ceremonies associated with the celebration of the name day of members of the royal family, local churches feasts and other events. In the last quarter of the 17th century, the religious and ceremonial culture of the Russian court has undergone significant changes. From the middle of the century, palace’s churches appeared in the tsars’ country residences. They were used not only for divine services, but also for sermons and recitations that was addressed to members of the tsar’s family and became a component of the church synthesis of arts. Another innovation was the celebration of the birthdays of members of the tsar’s family, which were celebrated in accordance with the traditional ceremonial adopted for celebrating name days. Thus, during the period under review, these court ceremonies saved their religious character. The development of religious and ceremonial culture in country residences was carried out primarily due to the transfer of ceremonies from Moscow to country residences. On the example of the celebration of the Origin (Wearing out) of the Honest Trees of the Life-giving Cross of the Lord, we can observe that the transfer of the ceremony to country residences allowed the tsars to constantly make certain changes and additions to it. As a result, the religious and ceremonial culture in the country residences of the last quarter of the 17th century was more dynamic than in Moscow
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Rabasco Ferreira, Rafael. "Protocolo y ceremonial en la presentación de cartas credenciales, en el ámbito de las relaciones diplomáticas / Protocol and ceremonial in the presentation of credentials, in the field of diplomatic relations." REVISTA ESTUDIOS INSTITUCIONALES 4, no. 6 (June 7, 2017): 29. http://dx.doi.org/10.5944/eeii.vol.4.n.6.2017.18765.
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La ceremonia de presentación de cartas credenciales constituye un claro ejemplo del amplio canal de investigación que ofrecen las relaciones diplomáticas entre estados, para la investigación del ceremonial y protocolo. Nos acercamos al estudio de este ceremonial en España, que llega hasta nuestros días de forma inusual y anacrónica. Para ello buscaremos sus orígenes, evolución y tratamiento desde el análisis de las etiquetas palaciegas, del desarrollo de la monarquía española, y de la regulación jurídica-normativa en el marco de las relaciones internacionales. En nuestro análisis, se aprecia una ramificación de materias que aparecen interconectadas como la historia, el derecho, la política, instituciones, etc. Por tanto, surge el planteamiento de crear una red interdisciplinar que nos permita minimizar esfuerzos en la consecución de los objetivos propuestos; y al mismo tiempo, nos ayude a alcanzar una visión general, comparativa y pormenorizada, acerca de las ceremonias de presentación de cartas credenciales en la escena internacional. ________________________The credentialing ceremony is a clear example of the broad research pipeline offered by diplomatic relations between states for the investigation of ceremonies and protocols. We approach the study of this ceremonial in Spain, which reaches our days in an unusual and anachronistic way. To do this, we will look for its origins, evolution and treatment from the analysis of palatial labels, the development of the Spanish monarchy and the legal and normative regulation within the framework of international relations. In our analysis, we can see a branching of interconnected topics such as history, law, politics, institutions, etc. Therefore, the idea arises of creating an interdisciplinary network that allows us to minimize efforts in the achievement of the proposed objectives; and at the same time, help us achieve a general, comparative and detailed view of the accreditation ceremony on the international scene.
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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 (July 28, 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 used in this paper is a theory that refers to Chaer's (2010) opinion about language politeness, using a qualitative descriptive analysis method. The research results show that in Umpasa Marhata Sinamot Toba Batak found politeness principles of wisdom, acceptance, generosity, humility, agreement, and sympathy. Keywords: Politeness, Umpasa, Marhata Sinamot, Batak, Toba
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Siegel, Peter E. "Contested Places and Places of Contest: The Evolution of Social Power and Ceremonial Space in Prehistoric Puerto Rico." Latin American Antiquity 10, no. 3 (September 1999): 209–38. http://dx.doi.org/10.2307/972028.
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The evolution of social power during the ceramic age of Puerto Rico is investigated. Archaeological site plans, ethnohistoric and ethnographic accounts, and size/spatial distributions of ball courts and ceremonial plazas are investigated as they relate to political organization and leadership roles in prehistoric Puerto Rico. One of the strands linking 14 centuries of ceramicage culture in Puerto Rico is the emphasis on ceremonial space as an overtly integrative arena for the group. As the definition of the “group” evolved from a village-bound entity to a multivillage polity, the importance and elaboration of ceremonial space increased accordingly. The central argument in this paper is that politically motivated individuals accrued power by controlling the rituals and ceremonies that were of fundamental importance for maintaining and reproducing society. Rituals and ceremonies were performed in specially designated areas of communities. As access to power narrowed to specific lineages, families, or individuals, the designated community spaces became more formal in construction and location. These ceremonial spaces, referred to as ball courts and ceremonial plazas in the ethnohistoric accounts, ultimately became contested places as well as places of contest.
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Cardoso, Elsa. "The Scenography of Power in Al-Andalus and the ʿAbbasid and Byzantine Ceremonials: Christian Ambassadorial Receptions in the Court of Cordoba in a Comparative Perspective." Medieval Encounters 24, no. 4 (September 4, 2018): 390–434. http://dx.doi.org/10.1163/15700674-12340007.
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Abstract This essay considers ceremonial features represented during Christian diplomatic receptions held at the court of Cordoba, under the rule of Caliphs ʿAbd al-Raḥmān III (912‒961) and al-Ḥakam II (961‒976), in a comparative perspective. The declaration of the Umayyad Caliphate of the West by ʿAbd al-Raḥmān III marked the institutionalization of a carefully elaborated court ceremonial, reaching its greatest development under the rule of al-Ḥakam II. Detailed official ambassadorial ceremonies will be addressed, such as receptions of ambassadors from Emperor Constantine VII Porphyrogennetos, and King Otto I, or the reception and submission of Ordoño IV, deposed king of Leon, accounted by both Muslim and Christian sources. Such ceremonies will be compared with ʿAbbasid and Byzantine similar receptions, analyzing furthermore the origin and symbology of those rituals within the framework of diplomatic and cultural exchanges and encounters.
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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 (June 26, 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 of the banyan plant in Hindu religious rituals? (3) What is the mythology of the banyan plant used in Hindu religious rituals? (4) What is the philosophical meaning of the banyan plant used in Hindu religious rituals? Based on study, the following conclusions are drawn. (1) The use of plants as a means of ceremonial ceremonies will continue and be sustainable if the traditions that characterize Balinese society and culture are large traditions that are based on the implementation of various types of ceremonies, of which the yadnya ceremony is an important aspect of the Hindu religious belief system. (2) On the other hand, there is a point of view, if Balinese Hindus deepen their philosophy, then all types of ceremonies will fade or at least decrease, because their essence is known. Thus, it is suspected that the use of plants as ceremonial facilities will decrease as the implementation of various types of ceremonies fades or decreases. (3) Apart from the two views above, the use of plants, whether for carrying out ceremonies or to support the continuity of the cycles of the universe, provides a mandate to remind humans to protect plants of whatever type so that they do not experience degradation or even extinction. (4) Based on a literature search, not much has been revealed regarding the philosophical meaning of the upakara plant, and efforts in this direction need to be made.
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Nurrofika, Nurrofika, and Mukhamad Murdiono. "Tradisi HANTA UA PUA sebagai Upaya Pelestarian Budaya Religi Di BIMA." Jurnal Antropologi: Isu-Isu Sosial Budaya 22, no. 1 (May 31, 2020): 10. http://dx.doi.org/10.25077/jantro.v22.n1.p10-18.2020.
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Bima has many traditions and local wisdom that should continuously preserve, one of which is the traditional ceremonies of Hanta Ua Pua. This tradition is one of the Bima conventional ceremonies in the context of enlivening the birthday of the great prophet Muhammad. The purpose of writing this article is to find out the implementation and values contained in the Hanta Ua Pua traditional ceremonial religious tradition as an effort to preserve Islamic culture in Bima. This article prepares using the method of library research, which is a method of data collection that is carriers out by utilizing the sources and materials of the library. The results and conclusions obtained are the traditional ceremonies of the Hanta Ua Pua ceremony, which are a memorial and a tribute event to the teachings of Islam and scholars. Done since the Sultanate of Bima. The values in this ceremony divide into three, namely social values, spiritual values, and educational values. The Hanta Ua Pua traditional ceremonies are evidence of the entrance and development of Islamic culture in Bima, which is expected to grow and develop the character of the Bima people who can continue to hold fast to Islamic teachings. However, along with the times, the ceremony began to fade in Bima.
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Curtis, James, John Loy, and Wally Karnilowicz. "A Comparison of Suicide-Dip Effects of Major Sport Events and Civil Holidays." Sociology of Sport Journal 3, no. 1 (March 1986): 1–14. http://dx.doi.org/10.1123/ssj.3.1.1.
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Recent research has shown that there are “death dips” for suicide around major ceremonial occasions, and for certain public holidays in particular. This research suggests that the suicide-dip phenomenon is caused by increased social integration associated with such occasions. Elsewhere in the literature, sociological interpretations of major sport events indicate that they, too, serve as ceremonial occasions and play an integrative role in society. Building from these two sets of observations, we test the hypothesis that suicide rates for the national population (1972-78) are lower than expected during and just before two sport ceremonial days: the last day of the World Series and Super Bowl Sunday. Comparisons are made with suicide patterns around two civil holidays—the 4th of July and Thanksgiving Day—for which suicide dips have previously been reported. The results for both the sport events and the civil holidays show that suicides are comparatively low just before and during the ceremonial days and comparatively high just after them. The effects for the sport ceremonies are weak, but the common elements in the patterns of findings for the sport events and civil holidays suggest that the suicide-dip phenomenon extends to these sport ceremonies.
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NICGHABHANN, NIAMH. "‘A development of practical Catholic Emancipation’: laying the foundations for the Roman Catholic urban landscape, 1850–1900." Urban History 46, no. 1 (May 29, 2018): 44–61. http://dx.doi.org/10.1017/s0963926818000226.
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ABSTRACT:The infrastructures of devotion and religious worship in Ireland changed dramatically during the course of the nineteenth century. This article examines the foundation stone ceremonies that marked the beginning of several large-scale building Roman Catholic church building projects between 1850 and 1900, and in particular considers the extent to which these highly visible and ceremonial events prefigured the more permanent occupation of public space by the new buildings. These foundation stone ceremonies were complex events that reflected contemporary political issues such as land rights as much as they engaged with the spiritual concerns of the Roman Catholic congregations in Ireland during this period.
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Gu, Cao. "Sacred Theatres: Listening to Homilies and Experiencing the Holy Beauty in 9th- and 10th-Century Byzantine Churches." Religions 14, no. 12 (November 25, 2023): 1460. http://dx.doi.org/10.3390/rel14121460.
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Although John Chrysostom is critical of the theatre, delivering a homily was never a tiresome monologue of the preacher in Byzantium; it was a theatrical performance combining text-reading and multiple ceremonies, during which spaces, lights, and materials were manipulated to create marvellous spectacles and enslave the audience spiritually and emotionally. At times, orators described the physical features of the venues where they spoke, as did Leo VI the Wise for two newly founded churches and Constantine VII Porphyrogenitus for the second most important church of the Empire, the Holy Apostles. But in most cases, the performance aspect of their speeches could only be known indirectly from two ceremonial handbooks, Kletorologion and De Ceremoniis. It is also necessary to indicate that the spectacles in homilies were not always real and present; they sometimes came to exist in listeners’ minds through picturesque descriptions (ekphraseis) and fictional figures (ethopoiiai) composed by preachers.
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Jung, Byongsam. "Influence of Cadet Ceremony on the Korean Military Cadets' IDENTITY." Korea Association for Public Value 3 (June 30, 2022): 77–89. http://dx.doi.org/10.53581/jopv.2022.3.1.77.
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Purpose: The purposes of this study are, first, to investigate the effect of ceremonial events and honor systems conducted by the Korea Army Academy at Yeongcheon (KAAY) on the internalization of the values of cadets and cadet identity. Second, the researcher aims to derive improvement directions from the phenomenological perception and critical perspective of cadets through qualitative research.
Method: In order to accomplish the research purposes, a common theme was derived by first examining the literature related to the cadet ceremonies and honor system of the military academies in Korea. In addition, focus group interviews were conducted with 12 cadets attending the KAAY to collect awareness of the internalization of their values and the impact of the honorary system on their identity formation. In addition, the meaning of the collected data was interpreted through content analysis, and the cadets' perception of the importance, influence, and improvement direction of ceremonial events and honor systems were analyzed.
Results: As a result of literature review, the military academies are expected to operate similar ceremonies and honor systems, internalize honor as a core value, and form the identity of cadets who practice the honor procedures. The military academies provide various education programs to facilitate cadets to internalize the values, including honor pledge and loyalty ceremony, and those educations have a positive effect on the internalization of values and identity formation of cadets. However, there was an opinion that cadet uniforms and various ceremonies are currently maintaining the past traditions, so some improvements are needed.
Conclusion: The ceremonies and honor systems have a positive effect on the internalization of the values of cadets and the development of the cadet identity. However, efforts to secure the uniqueness and tradition of each individual academy, as well as to share the value of human universality are also required.
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Peers, Laura. ""Ceremonies of Renewal"." Museum Worlds 1, no. 1 (July 1, 2013): 136–52. http://dx.doi.org/10.3167/armw.2013.010109.
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Access to heritage objects in museum collections can play an important role in healing from colonial trauma for indigenous groups by facilitating strengthened connections to heritage, to ancestors, to kin and community members in the present, and to identity. This article analyzes how touch and other forms of sensory engagement with five historic Blackfoot shirts enabled Blackfoot people to address historical traumas and to engage in ‘ceremonies of renewal’, in which knowledge, relationships, and identity are strengthened and made the basis of well-being in the present. The project, which was a museum loan and exhibition with handling sessions before the shirts were placed on displays, implies the obligation of museums to provide culturally relevant forms of access to heritage objects for indigenous communities.
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Daly, Leo, Díarmuid Ó. Cearbhaill, Tom Lyng, and Pádraig Ó. Gibealláin. "What Ceremonies Else?" Books Ireland, no. 95 (1985): 123. http://dx.doi.org/10.2307/20625593.
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Reissman, Rose. "Ceremonies and Civics." English Journal 77, no. 5 (September 1988): 77. http://dx.doi.org/10.2307/818980.
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Isacsson, Alexander. "Ceremonies and Rituals." Court Historian 22, no. 1 (January 2, 2017): 90–91. http://dx.doi.org/10.1080/14629712.2017.1306364.
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Rastall, Richard. "Holy Week ceremonies." Early Music XXV, no. 1 (February 1997): 141–42. http://dx.doi.org/10.1093/earlyj/xxv.1.141.
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Wharton, Edith. "Harems and Ceremonies." Yale Review 89, no. 3 (July 2001): 70–92. http://dx.doi.org/10.1111/0044-0124.00522.
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Cooper, Kathryn. "Front Porch Ceremonies." Frontiers: A Journal of Women Studies 23, no. 2 (2002): 96. http://dx.doi.org/10.1353/fro.2002.0022.
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Evans, J. G. "Medical commitments ceremonies." Journal of Medical Ethics 28, no. 5 (October 1, 2002): 329. http://dx.doi.org/10.1136/jme.28.5.329.
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Bird-Naytowhow, Kelley, Andrew R. Hatala, Tamara Pearl, Andrew Judge, and Erynne Sjoblom. "Ceremonies of Relationship." International Journal of Qualitative Methods 16, no. 1 (July 24, 2017): 160940691770789. http://dx.doi.org/10.1177/1609406917707899.
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Shodiyorov, Umrzoq. "WEDDING CEREMONIES OF NUROBOD DISTRICT." European International Journal of Multidisciplinary Research and Management Studies 02, no. 05 (May 1, 2022): 16–18. http://dx.doi.org/10.55640/eijmrms-02-05-04.
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This article discusses wedding ceremonies in Nurabad district. Each nation has its own set of rituals and customs. The Uzbek people also have their own ethnographic history. The wedding ceremonies of the Uzbek people are especially important in the traditions. In this article, we will explain Uzbek traditions through wedding ceremonies in Nurabad district.
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ASHIROV, Adham. "“What Do They Say in Mosques? Islamic Discourse on Limiting Ritual Expenses”." International Journal of Religion 5, no. 11 (July 17, 2024): 4104–12. http://dx.doi.org/10.61707/tghnhy28.
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This article examines the changes in religious policy, Islamic beliefs, religious life, national values, and family rituals in Uzbekistan during the years of independence. Particularly, it analyzes a series of fatwas, guidelines, and theses on Friday prayer topics published by the Office of Muslims of Uzbekistan in recent years. The author substantiates the amalgamation of religious and national perspectives in Uzbek family rituals, encompassing childbirth, marriage, and mourning ceremonies, drawing on ethnographic materials. Furthermore, it delves into the views of Islamic scholars and imams concerning the reduction of specific expenses and extravagances in these rituals, citing examples from Friday prayers and various social networks. Through anthropological observations of modern Uzbek society, including Muslims' public activities, Friday prayers, neighborhoods, and community events, as well as through various TV talk shows and radio broadcasts, the article explores "Aqiqa" ceremonies, circumcision weddings, marriages, and mourning rituals conducted by Uzbek imams in matters of family and marriage. The author highlights the discussions of "Amru Ma'ruf" topics during ceremonies, widely debated on mosque websites, imams' pages, and social media platforms (Telegram, Facebook, Instagram). The article underscores the impact of Islamic scholars' and imams' ongoing efforts, noting changes in the balance of expenses in the ceremonial life of the Uzbek people, particularly evident in marriage ceremonies. Moreover, it analyzes changes and transformative processes in Uzbek family rituals from the perspective of ritual economy.
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Tindarika, Regaria, Aline Rizky Oktaviari Satrianingsih, Mega Cantik Putri Aditya, and Ahadi Sulissusiawan. "PESAGUAN DAYAK CULTURE: TENTOBUS TRADITIONAL CEREMONY." Jurnal Pendidikan Sosiologi dan Humaniora 14, no. 2 (October 21, 2023): 301. http://dx.doi.org/10.26418/j-psh.v14i2.71510.
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The Pesaguan Dayak ethnic has various types of culture and customs within it. One of the cultures it has is in the form of traditional ceremonies. The Tentobus Traditional Ceremony has a series of activities that have been arranged systematically from start to finish. This research aims to describe the processions contained in the Tentobus Traditional Ceremony considering that carrying out traditional ceremonies has its own applicable rules and procedures. The rules and procedures for carrying out traditional ceremonies in an ethnic group are a reflection of the society that has them. The data was obtained using data collection techniques such as direct observation, in-depth interviews, documentation and literature studies related to the object and focus of the research. The results of this research are that the Tentobus traditional ceremony procession was held for 2 consecutive days. The traditional ceremonial procession on the first day consists of tentobus; penyorahan sensarang; betare; and menanam ancak. Meanwhile, the Tentobus traditional ceremony procession of the Dayak Pesaguan ethnic on the second day consisted of the Besogak Dance; Makan Betanggai;, and Mengerurutan Payung Langit.
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Zi Luo, A. Ga. "A Study on the Role of Outfit in the Wedding Ceremonies of the Yi Ethnic Group in Ganluo County." Scientific and Social Research 6, no. 3 (March 27, 2024): 53–57. http://dx.doi.org/10.26689/ssr.v6i3.6406.
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The outfits of the Yi ethnic group in Ganluo have different forms of meaning in different scenarios, such as birthceremonial costumes, childhood ceremonial costumes, and wedding ceremonial costumes. The Yi wedding ceremonial clothing is the main subject of this study. With the author being part of the cultural identity, as well as the combination of field research, this paper provides an in-depth elaboration on the role of clothing in the Yi wedding ceremonies through diachronic and synchronic research methods.
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Jaya, I. Ketut Manik Asta. "RELIGIUSITAS UMAT ISLAM SETELAH KONVERSI KE HINDU DALAM MENJALANKAN UPACARA DEWA YADNYA." Pangkaja: Jurnal Agama Hindu 25, no. 1 (March 31, 2022): 47–54. http://dx.doi.org/10.25078/pjah.v25i1.980.
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This study aims to examine more deeply related to the religiosity of Muslims after conversion to Hinduism in Nyitdah Village, Kediri District, Tabanan Regency. Respondents in this study were Hindus who had previously undergone the Sudhi Wedani ceremony procession to continue at the wedding stage. This study uses a descriptive qualitative method, this method is used to examine the status of a group of people, an object, a set of conditions, a system of thought, or a class of events in the present. The results of this study show that after becoming Hindus, they are able to carry out a number of religious rituals, even though before they were Muslims, which was far from the aspect of ceremonial rituals. Especially in carrying out ceremonies related to Yadnya gods, starting from carrying out the Tri Sandya Puja to making ceremonial facilities such as canangs to making offerings for piodalan ceremonies. The results of this study also note that not all respondents are able to properly make ceremonial facilities, such as piodalan banten. There are still respondents who are in the learning stage of making various ceremonial facilities. However, the majority of respondents have been able to make canangs to carry out puja tri sandhya.
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Suparwa, I. Nyoman, Ni Luh Komang Candrawati, Ni Made Dian Paramitha Sari, and Anak Agung Putu Putra. "Representation of Dewi Sri in Balinese farming ceremonies." International journal of linguistics, literature and culture 9, no. 4 (June 16, 2023): 132–44. http://dx.doi.org/10.21744/ijllc.v9n4.2315.
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This research applies a multimodal study to discover how Balinese people represent Dewi Sri as the goddess of rice and fertility through language and visuals in Balinese farming ceremonies. Therefore, this research analyzed the ideational function of the language and the representational meaning of visuals. This research is a qualitative study. The results show that language and visual elements work together to reveal and explain the representation of Dewi Sri in the ceremonies. The language elements show material processes as the dominant process and further, explain the form of Dewi Sri in ceremonial activities. The visual elements show symbolic suggestive representation processes as the dominant processes and identify the representative value of Dewi Sri. Furthermore, this research also discusses why the Balinese people honor Dewi Sri.
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Talina, Galina V. "Official Ceremonies Aesthetics in Moscow Russia." Almanac “Essays on Conservatism” 64 (June 30, 2021): 89–96. http://dx.doi.org/10.24030/24092517-2021-0-2-89-96.
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On the basis of the 17th century documents the author of the article reveals th concept of “beauty” through the prism of the ideas shaped in Moscow Russia on the whole and in the period of the reign of the first Romanovs, in particular. The concepts of “measure” and “order” characterized the beautiful, on the one hand, and on the other hand, – the necessity to build any action in compliance with the previously formulated sample objectified in the text. The most vivid manifestations of those instructions were the official ceremonies of Moscow royal court, among which especially stood out such ceremonies as coronation, announcement to the subjects of the heir to the throne, cross processions. Special attention in the article is paid to the innovations to the ceremonial sphere, the author shows the continuity in ceremony organization with enough creative freedom for the organizers. Moscow ceremony is shown as the trinity of action, word and symbolism.
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Alam, Anwar. "Women Role and Status in Pukhtoon Society (A Case Study of Village Sufaid Dheri, Peshawar)." International Journal of Learning and Development 2, no. 3 (June 19, 2012): 313. http://dx.doi.org/10.5296/ijld.v2i3.1971.
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This study was undertaken on the topic, “Women role and status in Pukjtoon Society; A case study of village Sufaid Deri, Peshawar). For this study the researcher selected 70 respondents on purposive sampling basis from the fixed age group of 25-45 years of age.Interview schedule was used as the tool of data collection due to illiterate respondents. The study indicates that the women role and status is determined in puktoon society by the male. Her general role is only home management; Cleaning, Washing, Cooking, Budget Making, Agriculture Activities (Livestock & Poultry etc), Sewing and Embroidery making, Socialization of Children, Participation in Ceremonial activities and female oriented Job/ Service. Her contribution in decision making includes; Socialization & Education, Home Management, Health Care, Family Planning, Budget Making, Time table of Work and Game / Play, Salary / Income Keeping and Spending, Participation in Ceremonial Activities, Sharing / Suggestion in Every matter. Her economic role includes; Job / Service, Selling daily used commodities, Live Stock / Milk Products, Poultry Products and Netting, Sewing and Embroidery making and selling. Her social role consists upon; Participation in Marriage ceremonies, Participation in Death Ceremonies, Participation in traditional and all types of ceremonies. Problems faced by women in their productive role-play; Women are less advantaged, lack of mobility, Limited education, no access to resources, invisible partners of development, low health, low levels of nutrition, high rates of mortality, male dominancy and patriarchy. To improve the role and status of puktoon women it was recommended that women education should be improved and they should be given equal participation in developmental activities of the society. Key Words: Home management; Cleaning, Washing, Cooking, Budget Making, Agriculture Activities (Livestock & Poultry etc), Sewing and Embroidery making, Socialization of Children, Participation in Ceremonial activities and female oriented Job/ Service.
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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.