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Journal articles on the topic 'Christian rituals'

Author: Grafiati

Published: 24 April 2022

Last updated: 30 July 2025

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1

Luneva, Anna. "Uniting or Separating: The Role of Religious Rituals in Shaping Christian Groups’ Bonding in the 2nd and 3rd century CE." Schole Ancient philosophy and the classical tradition 19, no. 1 (2025): 95–114. https://doi.org/10.25205/1995-4328-2025-19-1-95-114.

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The paper considers the role of religious rituals for the early Christian communities during the second and third centuries CE. The majority of Christians were illiterate, thus at that time rituals might have been as important as the written texts for Christian communities in terms of group bonding and group identity. They were easier to perceive and remember, and more likely to instill a sense of unity within a group. The question is whether these religious rituals united various Christian groups as well or distinguished and separated them from each other. Two Christian rituals are examined:

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2

Ngutu, Jared Aineah, Anthony Ichuloi Oure, and Maurice Ogolla. "Inculturation of Luhya Birth and Naming Rituals in Christian Worship: A Study of The Baptist Church in Vihiga County, Kenya." East African Journal of Traditions, Culture and Religion 7, no. 1 (2024): 92–102. http://dx.doi.org/10.37284/eajtcr.7.1.2265.

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African Christians are in a dilemma of whether to fully embrace western-prejudiced Christianity or to stick to their traditional forms of faith. Influenced by the fear of syncretic worship, the Baptist church in Vihiga County, which is out rightly committed to Western Christianity condemns and opposes Africans who embrace their traditional religious rituals and rites. Despite this, the Luhya community who profess the Christian faith secretly are adamant in practicing their birth and naming religious rituals in worship. The paper argues that inculturation of Luhya birth and naming rites and rit

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Johnson, Sarah Kathleen. "On our Knees." Studies in Religion/Sciences Religieuses 47, no. 1 (2017): 3–24. http://dx.doi.org/10.1177/0008429817733269.

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Christian ritual dominated the lives of Indigenous children sent to Canadian residential schools for the purpose of cultural assimilation. Drawing on the Truth and Reconciliation Commission Final Report (2015), I describe the complex, ambiguous, and often harmful role of Christian liturgical practices in residential schools. I provide a theoretical frame built on the work of Foucault, Asad, and Belcher to explore Christian rituals in residential schools as formative, embodied disciplines that functioned as technologies of power, self, and community. This theoretical frame exposes how religious

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Airo, Richard Ooko. "The Church and African Mortuary Rites." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 7, no. 2 (2024): 1–16. http://dx.doi.org/10.35544/jjeoshs.v7i2.98.

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There is no doubt that there is an existential conflict between African funeral rituals with certain Christian religious beliefs and social norms. Conflict over burial rituals and especially among the Agiriama people has led to tension between the community and Christian churches andparticularly the Catholic Church in Kilifi, Kenya. In order to avoid such conflicts, this article set out to explore the possibilities of enculturating some funeral rites, such as ‘Nyere za Mwezi,’ a cardinal post-burial ritual among the Agiriama community. The latter has continued to practice their traditions and

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Tiatco, Anril P. "Libad nang Apung Iru and Pamamaku king Krus: Performances of Ambivalence in Kapampangan Cultural Spectacles." TDR/The Drama Review 54, no. 2 (2010): 91–102. http://dx.doi.org/10.1162/dram.2010.54.2.91.

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Present-day performances of two Catholic rituals/cultural spectacles in Pampanga, the fluvial parade in Apalit and the nailing ritual in Cutud, reveal some ambivalence toward the very Christian-Catholic religion that is the basis of the rituals.

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Draper, Scott. "Effervescence Accelerators: Barriers to Outsiders in Christian Interaction Rituals." Sociology of Religion 82, no. 3 (2021): 357–79. http://dx.doi.org/10.1093/socrel/srab001.

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Abstract In interaction ritual theory, barriers to outsiders are cues that communicate who is and is not excluded from a ritual. Prior research on religious rituals has established strong support for the hypothesis that barriers promote collective effervescence and social solidarity. Questions remain, though, regarding how this social dynamic impacts the practices, identities, missions, and conflicts of congregations who strive to be inclusive. We conducted microsociological analysis of rituals based on participant-observation and focus groups at six Christian congregations: Jehovah’s Witnesse

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Tegos, Spyridon. "Civility and Civil Religion before and after the French Revolution: Religious and Secular Rituals in Hume and Tocqueville." Genealogy 4, no. 2 (2020): 48. http://dx.doi.org/10.3390/genealogy4020048.

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In his critique of religion, Hume envisages forms of religious ritual disconnected from the superstitious “neurotic” mindset; he considers simple rituals fostering moderation. In this paper, I claim that one can profitably interpret Hume’s obsession with secular rituals, such as French highly ceremonial manners, in the sense of anxiety-soothing institutions that bind citizenry without the appeal to a civil religion, properly speaking. Let us call this path the Old Regime’s civil ritualism”. Overall, Tocqueville conceives rituals in a Humean spirit, as existential anxiety-soothing institutions.

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Onyancha, Boaz K. "African Transition Rituals Celebrating Gender and Human Sexuality: Implications for African Christian Theology." East African Journal of Traditions, Culture and Religion 4, no. 1 (2021): 36–45. http://dx.doi.org/10.37284/eajtcr.4.1.461.

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Transition rituals are prominent practices among African traditional communities. Among the Gusii community of western Kenya the ritual is performed for both boys and girls. The boys are taken through circumcision while girls go through clitoridectomy. The ritual for girls is widely criticized and opposed by among others the Christian Church. The ritual for girls is resisted on several grounds, but it still persists. The question which many have asked is, why this persistence? This paper raises a number of arguments among them being that; in Africa, gender and human sexuality are celebrated th

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Parmenter, Dorina Miller. "The Iconic Book." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (2008): 160–89. http://dx.doi.org/10.1558/post.v2i2.160.

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To elucidate some of the origins of what Martin Marty has called “America’s Iconic Book,” this article analyzes early Christian rituals in which the Bible functions as an icon, that is, as a material object that invokes the presence of the divine. After an introductory discussion of icons, it shows that early Christian communal rituals of Gospel procession and display as well as popular and private ritual uses of scripture as a miracle-working object parallel the uses and functions of Orthodox portrait icons while circumventing issues of idolatry. Examples come from a survey of early Christian

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Ifire, Bonface Wanjala, Simon Gisege Omare, and Stephen Njure. "The Christian Contested Socio-Religious and Cultural Aspects of Idumi Ritual: A Catholic Perspective among Tirikis of Hamisi Sub-County." Eastern African Journal of Humanities and Social Sciences 3, no. 2 (2024): 84–93. http://dx.doi.org/10.58721/eajhss.v3i2.662.

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This study explains the Catholic perspective of the Christian–contested socio-religious and cultural aspects of Idumi circumcision rituals among the Tirikis. In some African communities, male circumcision rituals have persisted because of cultural beliefs. Christianity has struggled to discourage some of these cultural practices that contradict the Christian message in vain. This study aimed to explore the question; how has the Catholic Church perceived Idumi circumcision ritual? The study was guided by Niebuhr’s Consultative/Dialogical Critical approach to cultural transformation. Particularl

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Wild-Wood, Emma. "“Except You Be Born of Water and the Spirit, You Cannot Enter into the Kingdom”." Social Sciences and Missions 36, no. 1-2 (2023): 179–200. http://dx.doi.org/10.1163/18748945-bja10065.

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Abstract The role of rituals as forces for social change in Christian mission history can be over looked particularly where the rituals are adopted from a Protestant church. Through the examination of the performance – setting, characters, script and sounds – of an early Anglican baptism in Toro, Western Uganda, this article illustrates how this ritual was used to enact and affect the values and objectives of a new society in its immediate context and in transnational frame of reference. The article argues for renewed historical attention to rituals as embodiments of change.

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Tulloch, Janet. "Visual Representations of Children and Ritual in the Early Roman Empire." Studies in Religion/Sciences Religieuses 41, no. 3 (2012): 408–38. http://dx.doi.org/10.1177/0008429812441343.

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This paper takes the position that the best way to identify figures of children participating in scenes of early Christian ritual is through a comparison of child figures in Roman art and ritual. For the purpose of this comparison we refer to Roman scenes showing children in processions, offerings/sacrifices and banquets. Early Christian scenes of offerings which continued the representation of children but omitted the priest and musicians may have aided the identification of the scene as a gift or donation rather than a Roman sacrifice. While there is no ambiguity as to the figures in many of

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Vinzent, Markus. "Searching for Early Christian Rituals." Religion in the Roman Empire 8, no. 3 (2022): 265. http://dx.doi.org/10.1628/rre-2022-0018.

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Woody, William C. "Givenness, Saturation, and the Self: A Phenomenology of Christian Initiation." Religions 12, no. 8 (2021): 642. http://dx.doi.org/10.3390/rel12080642.

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Phenomenology holds great promise yet underdeveloped potential for ritual studies and liturgical theology. As phenomenology has indeed taken a “theological turn” and the contentiousness of such an approach abates, questions remain as to what insights, concepts, and language phenomenology can offer to deepen our understanding of Christian ritual practices. Specifically with respect to rituals of initiation, does phenomenology open new avenues of appreciation for the sacrament of baptism, to enrich and to deepen the faithful’s experience of these rituals? This article considers insights afforded

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Darragh, Neil. "The Distortion of Christian Ritual." Pacifica: Australasian Theological Studies 6, no. 1 (1993): 21–48. http://dx.doi.org/10.1177/1030570x9300600102.

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Although we normally expect christian liturgies to have benevolent effects on the participants, this may not always be the case. Christian rituals may not only fail to achieve their intended purpose, they may also suffer from distortion, with harmful results. Two kinds of distortion may be distinguished here: “recipient distortion”, which arises from defects in the recipients of the ritual action; and “symbolic distortion”, which arises from within the patterns of the ritual symbols themselves. We need to attend to strategies of detection and correction, particularly for symbolic distortion. T

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Larson-Miller, Lizette. "The Juxtaposition of Ritual Worlds. Maintaining Relationship in Anglican Indigenous Christian Funerals." Yearbook for Ritual and Liturgical Studies 38 (October 24, 2022): 42–58. http://dx.doi.org/10.21827/yrls.38.42-58.

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The juxtaposition and maintenance of inherited and indigenous rituals suggests there is something in each of those sources which are felt necessary to retain as both create and express identity and faith at the heart of the ritual processes. Counter to many conversations in liturgy which advocate for full inculturation as the goal, I suggest that acculturation, rather than inculturation, may be, for certain cultures and liturgies, the preferred ritual pattern, a ritual technique to continue two identities in the midst of diversity, especially in Christian communities who live in the ongoing re

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Adzei, Kofi Semanu Atsu. "“Our Stool and its Rituals are the basis of Protection for our Chieftaincy and Community”: The Value of Stool Rituals among the Anfoega- Ewe of Ghana." Oguaa Journal of Religion and Human Values 4 (June 1, 2018): 23–42. http://dx.doi.org/10.47963/ojorhv.v4i.344.

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Chieftaincy is the oldest traditional leadership institution in Ghana which combines religion and rituals, and which is charged with the responsibility of performing executive, legislative and judicial functions in order to ensure peace, stability and development among most traditional societies in the country. Despite the impact of colonial rule and post-colonial administrative measures that have weakened the functions of this noble institution, it has survived due to its ability to merge leadership and religious practices. Based on ethnographic data from the ritual experts of the paramount s

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18

Liu, Huwy-Min Lucia. "Ritual and pluralism: Incommensurable values and techniques of commensurability in contemporary urban Chinese funerals." Critique of Anthropology 40, no. 1 (2020): 102–24. http://dx.doi.org/10.1177/0308275x19899447.

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The default funeral in Shanghai today consists of religious variations of a secular socialist civil ritual. Within this ritual, however, is a clear paradox: how can one create religious “variations” of a secular and socialist funeral that explicitly denies any recognition of spirits or the afterlife? How do socialist, religious, Confucian, and even Christian ideas of personhood and death become commensurable in one single ritual? This paper explores the relationships between incommensurable values through commemorations of the dead in Shanghai. This article not only shows how a single ritual c

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Pype, Katrien. "Confession cum Deliverance:In/Dividuality of the Subject Among Kinshasa’s Born-Again Christians." Journal of Religion in Africa 41, no. 3 (2011): 280–310. http://dx.doi.org/10.1163/157006611x586202.

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AbstractThe article deals with the social significance of confessions among Kinshasa’s born-again Christians.1 Together with conversion narratives and former witches’ testimonies, confessions represent the main discursive rituals in the religious practices of newborn Christians. The analysis departs from the observation that among Kinshasa’s born-again Christians confessions are usually preceded or followed by deliverance rituals, and, that they are rarely acted out in an intimate and private encounter with the pastor. Rather, these narratives are usually expressed in public, preferably with t

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Asamoah-Gyadu, J. Kwabena. "Signs, Tokens, and Points of Contact: Religious Symbolism and Sacramentality in Non-Western Christianity." Studia Liturgica 48, no. 1-2 (2018): 127–46. http://dx.doi.org/10.1177/00393207180481-210.

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The development of Christianity as a non-Western religion since the middle of the 20th century has generated changes that distinguish it from the expressions of faith inherited from the West. Christian religious innovation and new ways of expressing the faith have become the hallmarks of African Christianity. One way in which these religious changes are discernible is the use of “signs and tokens”, that is, physical substances that in the hands of religious functionaries acquire a sacramental value and that for example serves as support to the sorts of interventionist ministries associated wit

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21

Yang, Valentina Lin Yang. "Building Communities through Rituals: Glimpses into the Life of Chinese Christian Communities in the 17th Century." Religions 15, no. 4 (2024): 444. http://dx.doi.org/10.3390/rel15040444.

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As central agents in the cultural dialogue between China and Europe in the 17th century, Christian Chinese communities represent a rich and fascinating source, offering a unique intercultural perspective on the intellectual, cultural, and religious world of late Ming and early Qing China. What did these communities look like? How did they come into being and maintain their significance as a community? By utilising stories depicting scenes of Christian ritual practices in local Chinese contexts between the 1620s and 1640s, collected by a late Ming Christian convert from Fujian, this article del

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van 't Spijker, Gerard. "The Role of Social Anthropology in the Debate on Funeral Rites in Africa." Exchange 34, no. 3 (2005): 248–68. http://dx.doi.org/10.1163/157254305774258654.

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AbstractIn view of the actual debate on funeral rites in Christian Churches in Africa, a revision of the old position of missionaries that forbade all traditional ritual concerning death as belonging to paganism should be undertaken on the basis of social anthropological research which analyses structure and function of the funeral practices. Thus the mourning rites are understood as means of purification and reconciliation of the bereaved extended family. Parallels between African rituals and those of Israel of the Old Testament may also be taken into account. The efforts towards contextualis

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Norheim, Bård Eirik Hallesby. "The Christian Story of the Body as the Ritual Plot for Youth Ministry." Journal of Youth and Theology 15, no. 1 (2016): 88–106. http://dx.doi.org/10.1163/24055093-01501006.

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The rationale for a special ministry to and with young people has often been rooted in narratives of culture or developmental psychology. This article argues that the Christian story of the body as it is unfolded in most Christian funeral rituals should be the story that orders youth ministry. Based on an understanding of youth as a phase of transition, a reading of the narrative of the Hunger Games trilogy, ritual theory, and contemporary theological engagements with the body and embodiment, the article argues that youth ministry should be ordered by the Christian story of the body as created

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Huggins, Camille L., and Glenda M. Hinkson. "Contemporary Burial Practices in Three Caribbean Islands Among Christians of African Descent." OMEGA - Journal of Death and Dying 80, no. 2 (2017): 266–79. http://dx.doi.org/10.1177/0030222817732468.

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Burial rituals are symbolic activities that encourage the expression of grief as a positive way to heal while helping to confirm the reality of death. In the Caribbean, consisting of multiple distinct islands and histories of colonization, how individuals are buried on each island depends on the historical intermingling of the colonizer’s Christian religion and African (spiritual) rituals. Each island has distinct burial rituals that are a blending of Christian and African religious or spiritual cultures. This article highlights the distinct burial rituals on the Caribbean islands of Barbados,

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Dalzell, Victoria M. "Giving God Glory." HIMALAYA 40, no. 1 (2020): 4–17. https://doi.org/10.2218/himalaya.2020.7546.

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In Nepal, ethnicity is often constituted through ritual practice. If ritual participation is a key way of exercising membership in an ethnic group, how might Christians--who no longer participate in many community rituals--demonstrate their belonging in ethnic communities? In this article, I argue that modifying traditional songs and dances for a church context is one way that Christian Tharus continue to identify with their ethnic communities within a multicultural Christian community. I examine two Christian Tharu performances: performing the huri nāc (a Kathariya Tharu song and dance genre

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Havelka, Ondřej. "The Syncretism of the Gabonese Bwiti Religion and Catholic Christianity from a Theological and Theological-Ethical Perspective." AUC THEOLOGICA 12, no. 1 (2022): 143–59. http://dx.doi.org/10.14712/23363398.2022.22.

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The article deals with the theology and theological ethics of syncretism of the traditional Gabonese Bwiti religion and Catholic Christianity in equatorial Africa. Traditional Bwiti religious rituals are based on the consumption of the root of the iboga shrub, which has strong psychedelic effects. In Gabon, some believers profess syncretism, which is enshrined in the Bwiti initiation ritual through the Catholic Sacrament of Penance, the Holy Communion, Christian prayers, etc. These Catholic Christians thus undergo a complex and physically demanding initiation process in Gabon. The aim of the p

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SMOLIAK, OLEG, NATALIIA OVOD, and OLENA SPOLSKA. "Traditional Pre-Christmas Holidays of Western Podillya." Revista de etnografie și folclor / Journal of Ethnography and Folklore 2023, no. 1-2 (2023): 77–97. http://dx.doi.org/10.59277/jef.2023.1-2.05.

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"The article analyzes folk winter holidays celebrated in December before Christmas as the greatest holiday of all Christians. There is a combination of folk (pre-Christian) traditions with Christian traditions, which co-exist to this day. The holidays analyzed in the research are dedicated to the most common names of saints in Western Podillya (as well as in Ukraine as a whole), which are most often given to the local residents. Dmytro’s/St. Demetrios Day celebration, in addition to its Christian custom, characterized by church services in memory of martyrs and honoring birthday people, is als

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Herrmann, Simon. "Spitting Ginger in Jesus’ Name? The Concept of Hybridity in a Lele Theology of Healing." International Bulletin of Mission Research 43, no. 4 (2018): 345–57. http://dx.doi.org/10.1177/2396939318778213.

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In the January 2018 issue of the IBMR, R. Daniel Shaw introduced the concept of hybridity to define how the Christian faith can connect meaningfully with people’s local rituals and practices. I researched how mature Lele Christians in Papua New Guinea evaluate their traditional concepts of sickness and healing. In this article I argue that hybridity provides a useful theoretical framework to understand how Lele Christians relate their Christian faith to their tradition. I also show that the concept finds good biblical precedent and is significantly moving forward the discussion about the relat

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Petrov, Igor G. "CLOTHING OF A DECEASED IN THE CONTEXT OF FUNERAL AND COMMEMORATIVE CUS-TOMS AND RITUALS OF THE CHUVASH." Vestnik Chuvashskogo universiteta, no. 4 (December 25, 2020): 86–99. http://dx.doi.org/10.47026/1810-1909-2020-4-86-99.

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Funeral and commemorative ritualism as a set of magical and religious rituals related to the burial of a deceased, is a rich historical and ethnographic source. These rituals are rooted in the thickness of centuries and reflect the most ancient beliefs and ideas. Despite mass Christianization, funeral and commemorative customs and rituals of the Chuvash people preserved many elements of the pre-Christian (pagan) funeral cult. Household items, including clothing and individual items play an important role in the organization of substantive processing of funeral customs and rites. Being included

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Supit, Ruland, and Theofilus Welem. "PENGGUNAAN KITAB SUCI AGAMA KRISTEN (ALKITAB) DALAM RITUAL PENGOBATAN DI MINAHASA." Jurnal Teologi 12, no. 01 (2023): 97–114. http://dx.doi.org/10.24071/jt.v12i01.5688.

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The purpose of this paper is to explain the use of the holy book (Bible) in the healing rituals performed by the Tona'as in Minahasa, and aims for several groups of local belief adherents in Minahasa to carry out healing rituals that use the holy book and those who do not use the holy book and There are pros and cons in healing rituals. In the experience of the Minahasa people, the use of religious books in the process of carrying out healing rituals has had pros and cons, but this problematic situation has not made religious books disappear in the implementation of rituals. Religious books ca

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Kutsak, Svitlana. "Mass Holidays in Ukraine: Forms and Possibilities of Transformation (XIX –XХ Centuries)". Culture and Arts in the Modern World, № 20 (30 травня 2019): 125–36. https://doi.org/10.31866/2410-1915.20.2019.172416.

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The aim of the research is to study the peculiarities of mass holidays in Ukraine at the turn of the 19th and 20th centuries and to analyse mass holidays` historical transformation and their components. Methodology of the research consists in the application of factual, analytical, comparative, historical and logical methods that provided an opportunity to highlight the historical components of Ukrainian mass holidays – archaic, preserved in folk ceremonies, Christian, social, and national and historical. The scientific novelty of the study is to classify mass holidays in Ukraine at the

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Blado, Joseph, and Tyler Dalton McNabb. "Confucianism and the Liturgy." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (2020): 53–63. http://dx.doi.org/10.14428/thl.v3i3.20653.

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In Confucian thought, there exists a functional view of rituals in which the participation in ritualistic practices brings about human flourishing. Call this the Confucian Ritual Principle (CRP). Utilizing contemporary psychology, in this paper, we argue for CRP. After linking rituals to human flourishing, we argue that on the hypothesis that Christianity is true, we would expect God to establish highly ritualistic and dogmatic liturgies. Put slightly differently, we argue that we should expect what we call 'high church' on the Christian hypothesis. We then move to engage two objections to our

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Kupisiński, Zdzisław. "Remembrance of the Deceased in Annual Rituals in Poland." Anthropos 115, no. 2 (2020): 527–34. http://dx.doi.org/10.5771/0257-9774-2020-2-527.

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The article presents beliefs and rituals related to All Souls’ Day typical for folk Catholicism in Poland. It is based on the results of the ethnographic fieldwork conducted by the author in Radom and Opoczno regions (central Poland), in the years 1980-1983, 1990-1993 and 1998-2005 (a total of 414 days, 650 interviews with 998 informants), as well as on the literature concerning this and other regions of Poland. The popular remembrance of the dead and care for their graves is noticeable throughout the year. Cemeteries in Poland are often visited by people whose relatives passed over to “the ot

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Doyah, Clement. "Sacrifice in Judaism and its Challenges to Christian Religious Worship in Nigeria: A Comparative Analysis." NIU Journal of Humanities 9, no. 1 (2024): 155–68. http://dx.doi.org/10.58709/niujhu.v9i1.1848.

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This comparative analysis explores the concept of sacrifice in Judaism and its challenges to Christian religious worship in Nigeria. Sacrifice holds significance in both faith traditions, influencing worship practices in diverse ways. The study focuses on theological implications, historical contexts, and contemporary relevance of sacrificial practices in Judaism and Christianity. In Judaism, sacrifice historically played a central role in religious worship, with rituals of animal offerings serving as means of atonement, thanksgiving, and communion with God. The Hebrew Bible outlines detailed

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Wilkens, Katharina. "Marta Camilla Wright. 2023. Saved and Healed. Illness, Illness Causation and Healing Among Ethiopian Orthodox Christians at Holy Water Sites in Addis Ababa." DIN - Tidsskrift for religion og kultur, no. 2 (March 28, 2025): 269–72. https://doi.org/10.52145/din.2024.2.2421.

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[AI generated] Katharina Wilkens reviews Marta Camilla Wright’s dissertation "Saved and Healed, an ethnographic study of healing practices at holy water sites in Addis Ababa". Wright explores how illness is understood and treated through Orthodox Christian rituals involving holy water, prayer, and sacred objects. Illness is framed both biomedically and spiritually, with healing achieved through relationships among people, places, spirits, and God. While the study’s theoretical scope is somewhat limited, its rich ethnographic detail and reflections on materiality, space, and ritual make it a va

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Ribémont, Bernard. "Epic marriages with regard to christian rituals." Cahiers de civilisation médiévale, no. 260 (December 1, 2022): 365–76. http://dx.doi.org/10.4000/ccm.10340.

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Toulouze, Eva, and Nikolai Anisimov. "“The Year Replaces the Year.”1 Udmurt Spring Ceremonies among the Non-Christian Udmurt: An Ethnographic Analysis of Contemporary Ritual Life (On Materials from Varkled-Böd’ya Village)." Journal of Ethnology and Folkloristics 12, no. 1 (2018): 59–94. http://dx.doi.org/10.2478/jef-2018-0005.

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Abstract The authors had the opportunity, during their fieldwork, to attend spring rituals in Varkled-Böd’ya village. The week before the Great Day (Bydjynnal, coinciding with Orthodox Easter) is a dense ritual week: there are young people to be initiated, boys first and girls at the concluding ritual, who thus become adults; there are evil spirits to be chased away from the space of the living; there are kin relations to be reinforced through reciprocal visits, prayers and ritual deeds. These four rituals are the focus of this article, which provides an ethnographic account as well as a gener

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Fitriani Salim, Zuraima, Tiarnita Maria Sarjani Br. Siregar, Ami Girsang, Nur Aini Siregar, and Sherin Regina Reafflesia Barus. "Climbing the Trail to Heaven: Traditional Funerals and Burial Practices in Dane-Zaa Territory-An Ethnographic Account from Northeastern British Columbia." Interdisciplinary Journal of Advanced Research and Innovation 2, no. 2 (2024): 71–77. http://dx.doi.org/10.58860/ijari.v2i2.47.

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The purpose of this research is to investigate two customary funerals conducted by the Dane-zaa First Nation of Northeastern British Columbia, known as the Doig River First Nation. Both funerals included a lot of drumming, singing, and dancing around the fire in keeping with the Dane-zaa custom. Still, there was one key distinction between the two rituals. The funeral held in 2019 for Janice Askoty was a hybrid service that included a Christian liturgy and customary rituals. Such a ritual highlighted the conflicts that already existed among community members over faith and belief systems. Ther

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Vardanyan, Mariam. "Artistic Features of Armenian Liturgical Objects." MEΘEXIS Journal of Research in Values and Spirituality IV, no. I (2024): 13–42. https://doi.org/10.71210/mjrvs.6.a.1.

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The artistic features are the important provisions by which the ritual objects types and descriptions of different Christian churches can be characterized. In essence, identifying and grouping these features are the most complex processes. In this article, an attempt is made to present the artistic features of the ritual objects of the Armenian Church in general, interpreting them according to the types of objects. The ritual objects used during various rituals in the Armenian church, with their types and artistic features, developed and completed over time, forming a solid system, that both d

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Maulana, Abdullah Muslich Rizal, Kholid Karomi, and Nur Afifah R. Arman Ahyadi. "CHRISTIAN FUNERAL RITES AND RAMBU SOLO’ IN TANA TORAJA." Harmoni 22, no. 2 (2023): 287–308. http://dx.doi.org/10.32488/harmoni.v22i2.709.

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This article aimed to elaborate on the death ritual carried out by the society of Tana Toraja. Tana Toraja people, apart from their official affiliation to Christianity, yet practised an indigenous ceremony known as Rambu Solo’ as a part of Aluk Todolo, which is identified as a local belief system of the Tana Toraja. To describe a proper image of both rituals simultaneously, this paper used some methods: structuralism, comparison, and interviewing. The structuralism method of research came more profound into a comprehension of the funerals regarding their prominent position within Tana Toraja

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Graf, Fritz. "Dangerous Dreaming: The Christian Transformation of Dream Incubation." Archiv für Religionsgeschichte 15, no. 1 (2014): 117–42. http://dx.doi.org/10.1515/arege-2013-0009.

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Abstract Deubner’s thesis of an easy transformation of pagan into Christian incubation has been revived recently. In my paper, I argue against such an easy reception, both for general and for specific reasons. Christian theology was much more suspicious of dreams than the pagan world and would argue against an easy adoption of dream incubation; this is confirmed by the fact that the ritual forms of dream healing in Christian churches looked very different from the rituals in pagan incubation shrines and never attained the uniformity of the pagan rites. None of the few cases where continuity ha

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Kaše, Vojtěch, Tomáš Hampejs, and Zdeněk Pospíšil. "Modeling Cultural Transmission of Rituals in Silico: The Advantages and Pitfalls of Agent-Based vs. System Dynamics Models." Journal of Cognition and Culture 18, no. 5 (2018): 483–507. http://dx.doi.org/10.1163/15685373-12340041.

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AbstractThis article introduces an agent-based and a system-dynamics model investigating the cultural transmission of frequent collective rituals. It focuses on social function and cognitive attraction as independently affecting transmission. The models focus on the historical context of early Christian meals, where various theoretically inspiring trends in cultural transmission of rituals can be observed. The primary purpose of the article is to contribute to theorizing about cultural transmission of rituals by suggesting a clear operationalization of their social function and cognitive attra

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Voytseva, O. A., and V. V. Tozhyieva. "WINTER CALENDER RITUAL AND ITS VERBALISATION IN PHRASIOLOGICAL POLISH LANGUAGE FUND." Opera in linguistica ukrainiana, no. 29 (November 9, 2022): 206–17. http://dx.doi.org/10.18524/2414-0627.2022.29.262406.

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In this article we consider a fragment of the phenomenon of the spiritual culture of Slavic people – winter cycle of the calendar ritual of Polish people and its reflection in semantics of ritual phraseology, the archaic basis of which represent mythological notions, prohibitions and beliefs of ancient Slavs. The aim of the work is to objective the symbolic meaning of ritual and festive calendar ceremonies in phraseology of the Polish language, that reflects the pagan and Christians faith of our ancestors. It is established, that despite of significant degree of evolutionary transformations, t

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Jońca, Maciej. "IIS QUI AD ME TAMQUAM CHRISTIANI DEFEREBANTUR, HUNC SUM SECUTUS MODUM. ŚRODKI DOWODOWE ZASTOSOWANE W PROCESIE CHRZEŚCIJAN PONTYJSKICH W RELACJI PLINIUSZA MŁODSZEGO (EP. 10,96)." Zeszyty Prawnicze 5, no. 2 (2017): 99. http://dx.doi.org/10.21697/zp.2005.5.2.05.

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<In>iis quiad me tamquam christiani deferebantur, hunc sum secutus modum. Evidence Applied in the Persecution of Pontian Christians According to Pliny the Younger (Ep. 10,96)SummaryIn 1st and 2nd centuries A. D. Christians were occasionally persecuted and punished just for being Christians (nomen christianurn). The letter drafted by Pliny the Younger to emperor Trajan constitutes the most significant non-Christian source providing information on the procedures applied in these circumstances. Pliny mentions three groups of people that emerged due to the presented above activities: the Chr

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Badé, Michée. "How to Engage Voluntary Spirit Possession Rituals in Mission: The Case of the Dendi Adorcism Ritual." Journal of Adventist Mission Studies 18, no. 1 (2022): 81–94. http://dx.doi.org/10.32597/jams/vol18/iss1/9.

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Missionaries face unique challenges when confronted with spirit possession rituals. Because not all spirit possessions are regarded as negative in some cultures, some spirit possessions are sought through adorcism rituals. Such spirit possessions are considered advantageous for the individual or the community. Contrasted with exorcism which is to expel or bind troublesome or uninvited entities, adorcism creates or strengthens beneficial ties between the possessed person and the spirits (Openshaw 2020:6). This article seeks to show that the practice of adorcism rituals, as is the case among the

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Dashieva, Nadezhda Bazarzhapovna. "LIFE CYCLE RITUALS OF THE OLD BELIEVERS OF TUVA (ON THE FIELD MATERIALS OF 1990)." Вестник Восточно-Сибирского государственного института культуры 132 (December 23, 2024): 29–35. https://doi.org/10.31443/2541-8874-2024-4-32-29-35.

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The article presents the materials of the folklore and ethnographic ex-pedition of East Siberian state institute of culture conducted in 1990 in the Republic of Tuva. The study was devoted to the ritual and holiday calendar of the year round and life cycle rituals of the population of Uzhep village of the Kaa-Khemsky kozhun of the Republic of Tuva represented by the Russian Old Believers of the chapel consent. It was established that the calendar had been kept from 1 September, when the time counting throughout the year began. The Christian holidays of the annual cycle were also held according

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Iagafova, Ekaterina. "Simēk in Modern Chuvash Ritual Culture." Journal of Ethnology and Folkloristics 14, no. 2 (2020): 67–82. http://dx.doi.org/10.2478/jef-2020-0016.

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AbstractThe paper* describes the features of the Simēk ritual (compare semik in Russian) in different ethnic and religious (Orthodox Christian, ‘pagan’, Muslim) and ethnic and territorial groups of Chuvash. The author shows the key role of Simēk in the structure of rituals of the semik and Trinity block and reveals its links with funerary, commemorative and wedding rites. Simēk is one of the main rituals on the Chuvash ritual calendar. Traditionally, it is associated with commemoration customs of the people and is one of the three compulsory days of commemoration of family ancestors. It corres

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Sumual, Ivonne Sandra, and Rini Trivosa. "PERSEPSI DAN DAMPAK KEBUDAYAAN MA’ NENEK TERHADAP IMAN KRISTEN JEMAAT GPSDI LEMBANG BUNTUMINANGA, KECAMATAN BUNTUPEPASAN, KABUPATEN TORAJA UTARA." Matheo : Jurnal Teologi/Kependetaan 10, no. 1 (2020): 52–63. http://dx.doi.org/10.47562/matheo.v10i1.102.

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Abstract The encounter of the Christian faith with local culture produces dynamic interactions. It can happen that the Christian faith is integrated with that culture. Christian faith can also replace local culture. This is proven when the Christian faith meets the Ma ’nenek culture in Toraja. This research was conducted to find out how the perception and impact of Ma' nenek culture on the Christian faith of the GPSDI Buntuminanga congregation, Toraja. By using a qualitative approach or method, it was found that even though this village became a Christian enclave (100% Christian), it tur

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Kolіastruk, Olha, and Oleksandr Koliastruk. "Soviet Political Rituals and Daily Practices." Scientific Papers of the Vinnytsia Mykhailo Kotsyiubynskyi State Pedagogical University. Series: History, no. 34 (2020): 69–74. http://dx.doi.org/10.31652/2411-2143-2020-34-69-74.

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The purpose of this article is the analysis of the Soviet political rituals and daily practices that developed under their influence. The methodology of the research is based on the general and special historical methods of cognition of the past involving the methods of socio-cultural and political anthropology. The scientific novelty of the paper consists in the fact that the role of various Soviet political rituals in establishing of the norms and practices of the Soviet daily life has been analyzed for the first time and the influence of the Soviet ritual culture in the Soviet regime streng

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Charles, Sarah J., Valerie van Mulukom, Jennifer E. Brown, Fraser Watts, Robin I. M. Dunbar, and Miguel Farias. "United on Sunday: The effects of secular rituals on social bonding and affect." PLOS ONE 16, no. 1 (2021): e0242546. http://dx.doi.org/10.1371/journal.pone.0242546.

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Religious rituals are associated with health benefits, potentially produced via social bonding. It is unknown whether secular rituals similarly increase social bonding. We conducted a field study with individuals who celebrate secular rituals at Sunday Assemblies and compared them with participants attending Christian rituals. We assessed levels of social bonding and affect before and after the rituals. Results showed the increase in social bonding taking place in secular rituals is comparable to religious rituals. We also found that both sets of rituals increased positive affect and decreased

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