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Journal articles on the topic 'Daily ritual'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

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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Heßdörfer, Florian, and Steffen Wittig. "Leistung, Ritual und Optimierung." Vierteljahrsschrift für wissenschaftliche Pädagogik 97, no. 2 (June 22, 2021): 127–43. http://dx.doi.org/10.30965/25890581-09702002.

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Abstract Performance, Ritual and Optimization The phenomenon of optimization indicates an ongoing change in the performance principle. For a deeper understanding of this process, we analyze aspects that underlie the daily practices of performance: We pursue the open question of the contradictory conditions of the modern performance principle and its subjectivizing effects, present the concept of ritual as a way of dealing with this contradictoriness and show how rituals maintain the collective belief in performance.

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Agbegah, Letitia. "More than just a daily ritual." Nursing Standard 29, no. 25 (February 18, 2015): 71. http://dx.doi.org/10.7748/ns.29.25.71.s61.

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Revfeim, K. J. A. "Daily observations: Necessity, ritual or imposition?" International Journal of Climatology 10, no. 1 (January 1990): 105–10. http://dx.doi.org/10.1002/joc.3370100111.

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Widana, I. Gusti Ketut, and I. Gusti Ayu Suasthi. "LANDASAN TEOLOGI PRAKTIK RITUAL HINDU." WIDYANATYA 1, no. 2 (October 31, 2019): 56–67. http://dx.doi.org/10.32795/widyanatya.v1i2.497.

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Basically, ritual activities are a series of sacred (sacred / sacred) actions carried out by Hindus using certain tools, places, and certain ways. Its main function is as a medium to surrender by worshiping God along with His manifestations accompanied by various offerings while accompanied by prayers (mantras) in order to obtain a gift of salvation. The rituals that are often encountered and experienced and carried out in daily life are generally life cycle rituals such as the rituals of birth, marriage, until death that are religiously believed by followers. Hinduism itself as a religion con

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McClain, J. Brett, and Kathlyn Cooney. "The Daily Offering Meal in the Ritual of Amenhotep I: An Instance of the Local Adaptation of Cult Liturgy." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 41–78. http://dx.doi.org/10.1163/156921205776137963.

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AbstractThis article reexamines a limestone ostrakon of the Ramesside period, incompletely published by its previous editors, that was originally part of the Michaelides collection and is now owned by the Los Angeles County Museum of Art. The ostrakon contains a small portion of a long text known as the "Ritual of Amenhotep I." The ostrakon lists a "menu" of items to be presented to Amen-Re and the deified Amenhotep I as part of the offering meal (dbh htp.w) during the daily offering ritual. This ritual meal awakens the god from a wounded state, empowering his body and thus his divine agency.

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Huspeková, Tereza. "Everything in Its Right Place: A Study on the Field of Ritual in a Gauḍīẏa Vaiṣṇava Temple". Studia Religiologica 53, № 2 (2020): 133–48. http://dx.doi.org/10.4467/20844077sr.20.010.12513.

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The focus of this article is on the spatial aspect of the daily temple rites of Gauḍīẏa Vaiṣṇavism. The study is a contribution to theoretical reflection on rituals and their role within religious systems. Studies on rituals as multi-media entities have tended to concentrate on “visible”aspects of ritual such as objects, actors or symbols, while ritual space has often been neglected. However, in this essay, I would like to show that ritual space may operate as an interactive “field of ritual,”which structures the conduct of practitioners and is subsequently structured by them. The text is mode

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Huspeková, Tereza. "Everything in Its Right Place: A Study on the Field of Ritual in a Gauḍīẏa Vaiṣṇava Temple". Studia Religiologica 53, № 2 (2020): 133–48. http://dx.doi.org/10.4467/20844077sr.20.010.12513.

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The focus of this article is on the spatial aspect of the daily temple rites of Gauḍīẏa Vaiṣṇavism. The study is a contribution to theoretical reflection on rituals and their role within religious systems. Studies on rituals as multi-media entities have tended to concentrate on “visible”aspects of ritual such as objects, actors or symbols, while ritual space has often been neglected. However, in this essay, I would like to show that ritual space may operate as an interactive “field of ritual,”which structures the conduct of practitioners and is subsequently structured by them. The text is mode

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Moyer, Ian, and Jacco Dieleman. "Miniaturization and the Opening of The Mouth in a Greek Magical Text (Pgm Xii.270-350)." Journal of Ancient Near Eastern Religions 3, no. 1 (2003): 47–72. http://dx.doi.org/10.1163/1569212031960320.

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AbstractPGM XII.270-350, a text prescribing rituals for the creation and use of a magical ring, provides a particularly useful example through which to explore the phenomenon of miniaturized ritual in the magical papyri of late Graeco-Roman Egypt (as elucidated by Smith 1995). The ritual for creating and consecrating the ring's gemstone makes it clear that the stone is considered a miniature cult statue. The subsequent "Ouphor" invocation to be performed whenever the ring is used corresponds in name and function to the Egyptian wp. t-r or Opening the Mouth ritual as used in daily temple liturg

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Jongmyung Kim. "Historical Transformation of Buddhist Daily Ritual in Korea." BUL GYO HAK YEONGU-Journal of Buddhist Studies 18, no. ll (December 2007): 149–81. http://dx.doi.org/10.21482/jbs.18..200712.149.

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석영미 and Byungjun Yi. "A Study on Daily Learning in Dining Table Ritual." Korean Journal of Culture and Arts Education Studies 9, no. 2 (April 2014): 123–42. http://dx.doi.org/10.15815/kjcaes.2014.9.2.123.

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Hobson, Nicholas M., Devin Bonk, and Michael Inzlicht. "Rituals decrease the neural response to performance failure." PeerJ 5 (May 30, 2017): e3363. http://dx.doi.org/10.7717/peerj.3363.

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Rituals are found in all types of performance domains, from high-stakes athletics and military to the daily morning preparations of the working family. Yet despite their ubiquity and widespread importance for humans, we know very little of ritual’s causal basis and how (if at all) they facilitate goal-directed performance. Here, in a fully pre-registered pre/post experimental design, we examine a candidate proximal mechanism, the error-related negativity (ERN), in testing the prediction that ritual modulates neural performance-monitoring. Participants completed an arbitrary ritual—novel action

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De Araujo, L. A., L. M. Ito, I. M. Marks, and A. Deale. "Does Imagined Exposure to the Consequences of Not Ritualising Enhance Live Exposure for OCD? a Controlled Study." British Journal of Psychiatry 167, no. 1 (July 1995): 65–70. http://dx.doi.org/10.1192/bjp.167.1.65.

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BackgroundThis randomised controlled study tested whether adding imagined to live exposure plus ritual prevention would enhance gains in obsessive-compulsive disorder (OCD).MethodOut-patients with OCD were randomly allocated to either have nine sessions of daily live self-exposure and ritual prevention to external cues alone (Ex) (n = 23) or to have, in addition to Ex, daily self-exposure to the imagined internal cues of the consequences of not ritualising (group Exi) (n = 23). All patients had the same sessional exposure time of 1 h 30 min (Exi 1 h live, 30 min imagined; Ex 1 h 30 min live),

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Tengan, Alexis B. "Dagara bagr: ritualising myth of social foundation." Africa 69, no. 4 (October 1999): 595–633. http://dx.doi.org/10.2307/1160877.

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AbstractThe article explores the ritualising processes of a myth of social foundation, the bagr myth, among the Dagara of north-west Ghana and south-west Burkina Faso. It describes how rituals form part of the daily life of the Dagara and shows how bagr rituals form a series of private and public events lasting the whole year or the bagr season. The article describes the social life in the neighbourhood within which most ritual activities take place and outlines the historical events which are possibly responsible for the creation of the bagr myth itself as a narrative text. The rest of the ar

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Lelono, Hari. "UPACARA KORBAN DALAM TRADISI MAYU DESA, TRADISI MEGALITIK TENGGER (STUDI ETNOARKEOLOGI)." Berkala Arkeologi 34, no. 2 (December 1, 2014): 199–214. http://dx.doi.org/10.30883/jba.v34i2.25.

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The tribe of Tengger, who lives in the surrounding of Mount Bromo - East java, is one of the tribes that still upholding the ancestral tradition. i.e. honoring the spirits of the ancestor. The question arises from this subject is what religious background that actually reflected through their daily activities, Hindu or Indonesia indigenous (Jawa)? The mystery revealed in one of the important rituals that only been held once every five years, the mayu desa ritual. Such ritual is also the main discussion of this article. An ethno-archeological approach was chosen to gain data and information bec

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Shrestha, Pritisha. "Gufa, a Unique Cultural Ritual—a Tale of a Forbidden Sun and a Girl." Proceedings of the International Astronomical Union 11, A29A (August 2015): 146–47. http://dx.doi.org/10.1017/s1743921316002647.

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AbstractGufa, one of the traditional rituals, has been performed in Nepal since time immemorial by indigenous Newar people. In Gufa, a young girl who just had her first period is hidden in a sunless room for twelve consecutive days. This paper expounds the importance of ritual and its nexus with astronomy especially while interpreting how the daily motions of celestial objects have influenced the establishment and devolvement of a deep-rooted custom of Gufa.

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Daudey, Henriëtte, and Gerong Pincuo. "‘Pour out libation to all the gods!’." Linguistics of the Tibeto-Burman Area 43, no. 1 (August 28, 2020): 2–18. http://dx.doi.org/10.1075/ltba.19011.dau.

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Abstract Ritual speech in many languages around the world shows grammar distinct from grammar used in daily speech. In Northern Prinmi ritual speech we found a significant use of two exhaustive constructions, one of which is not attested in daily speech; the other is only minimally attested. We argue that exhaustive constructions are strong expressions of the utmost degree which makes them particularly useful to the serious occasions in which ritual speech is used, such as when pronouncing blessings or invoking the gods. We also discuss two possible grammaticalization pathways, but find no con

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Kulkarni, Mukta. "Rituals and Institutional Maintenance: The Case of the Beating Retreat Ceremony." Journal of Management Inquiry 29, no. 2 (July 24, 2018): 159–73. http://dx.doi.org/10.1177/1056492618789995.

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The present study examines ritual-driven institutional maintenance, or the reproduction of social order, in a case where ritual attendance is not mandated, conformity to the recurring ritual enactment is not expected, and where the ritual assumes meaning only as it is performed in perfect coordination with an assumed rival. The study is based on the case of the Beating Retreat ritual conducted daily at the India–Pakistan border. Findings indicate that institutional maintenance rests on (a) distantiation, which serves to create physical and social distance between collectives as ritual particip

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Hoondert, Martin, and Paul Post. "Introduction to Special Issue: Exploring Ritual Fields Today." Religions 12, no. 3 (March 19, 2021): 210. http://dx.doi.org/10.3390/rel12030210.

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Haedar, M. Aly. "Pergeseran Pemaknaan Ritual �Merti Dusun�; Studi atas Ritual Warga Dusun Celengan, Tuntang, Semarang." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 13, no. 1 (June 5, 2016): 1. http://dx.doi.org/10.22515/ajpif.v13i1.41.

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Ritual Merti Dusun has been practiced by people of Celengan, far before Islam becomes the part of their daily lives. After the coming of Islam to Java Island, this ritual experienced acculturation with Islamic culture. The ritual which initially was meant to refuse disaster and ask of benediction to The Creator (God), by giving offerings to certain place and request permit to the Prophet, and Danyang of certain place, has shifted in the term of its meaning. This study found out that this merti dusun ritual has experienced meaning shift, either individually or communally. There are altering mea

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Rusnandar, Nandang. "TATACARA DAN RITUAL MENDIRIKAN RUMAH DI KAMPUNG NAGA KEBUPATEN TASIKMALAYA." Patanjala : Jurnal Penelitian Sejarah dan Budaya 7, no. 3 (September 1, 2015): 525. http://dx.doi.org/10.30959/patanjala.v7i3.117.

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AbstrakKampung Naga di Kabupaten Tasikmalaya, merupakan kampung yang penduduknya masih berpegang teguh kepada adat istiadat dalam menjalankan kehidupan istiadat, melingkupi segala bentuk aspek kehidupan. Hal tersebut dapat terlihat dari tata cara mendirikan rumah. Keteguhan dalam mempertahankan adat ini menjadi kebiasaan tatacara mendirikan rumah dalam bentuk arsitektur yang ada di Kampung Adat Naga. Proses mendirikan rumah merupakan ritual yang tak putus mulai dari awal hingga akhir pembangunan. Proses mendirikan sebuah rumah merupakan kegiatan ritual yang secara masif dilakukan untuk mensuci

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Miller, Naomi F., Philip Jones, Richard L. Zettler, and Holly Pittman. "A Sacred Landscape of Sumer: Statuettes from Ur Depicting a Goat on a Tree." Journal of Ancient Near Eastern Religions 20, no. 1 (June 18, 2020): 27–47. http://dx.doi.org/10.1163/15692124-12341311.

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Abstract The statuettes commonly referred to as “Ram Caught in a Thicket” (2500 BC) may well be associated with what is known from later texts (2nd millennium BC) as the (daily) determining-of-the-fates ritual that occurred at sunrise. Symbolic elements (tree, rosette, leaf, possible mountain), and motifs (quadruped facing a tree) occur in other media—glyptic, musical instruments—and their meaning informs the unique combination of elements found in these two statuettes. It is proposed that the statuettes are offering stands. The composition as a whole represents a sacred landscape rather than

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Peniche May, Nancy, Lisa DeLance, and Jaime J. Awe. "THE MIDDLE PRECLASSIC FIGURINES FROM CAHAL PECH, BELIZE VALLEY." Ancient Mesoamerica 30, no. 2 (July 13, 2018): 221–34. http://dx.doi.org/10.1017/s0956536118000172.

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AbstractCeramic figurines are ubiquitous throughout the archaeological record of Mesoamerica. These small, handheld objects continue to fascinate archaeologists, and their role in the daily lives of the people who created and used them remains a point of debate in some academic circles. The figurines have been interpreted variously as children's toys, fertility fetish tools, and ritual objects. At the site of Cahal Pech, located in the Belize Valley of west-central Belize, a large assemblage of figurines has been recovered from construction fill dating to the Cunil (1200–900b.c.) and Kanluk ce

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Oksana V., Fedchenko. "Hearth in the Sacral Topography of a Roman House and Ritual Practice of Familia." Humanitarian Vector 16, no. 3 (June 2021): 167–75. http://dx.doi.org/10.21209/1996-7853-2021-16-3-167-175.

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The article is devoted to the analysis of the hearth as the most important sacred center of Roman dwelling interior space. It addresses such issues as the role of the hearth in a Roman family’s sacra privata; peculiarities of the ritual practice of paterfamilias, materfamilias and their children. Attention is paid to the pantheon of gods related to the hearth and rituals aimed at their veneration. The relevance of this study lies in addressing the religious component of Roman living space, which, unfortunately, is not a priority for the specialists in Roman history who focus more on social asp

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Cantera, Alberto. "A Substantial Change in the Approach to the Zoroastrian Long Liturgy." Indo-Iranian Journal 59, no. 2 (2016): 139–85. http://dx.doi.org/10.1163/15728536-05902002.

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Between 2006 and 2013 J. Kellens published in five volumes (the last one together with C. Redard) a corrected version of the text edited by K.F. Geldner of the longest and most important Zoroastrian ritual usually known by the name of one of its variants as the Yasna. The text accompanies an experimental translation and both are followed by a commentary. J. Kellens is pioneering in translating and studying, not only the standard daily variant of the liturgy, but also its more solemn version. Furthermore, his work is the first attempt to read the complete text of the liturgy as the coherent tex

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Quillien, Louise. "Identity Through Appearance: Babylonian Priestly Clothing During the 1st Millennium BC." Journal of Ancient Near Eastern Religions 19, no. 1-2 (December 10, 2019): 71–89. http://dx.doi.org/10.1163/15692124-12341305.

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Abstract Through a study of Babylonian priestly clothing, one can see the social role and attitudes of priests in Babylonian cities, not only when they worship deities, but also in their daily lives. Information on priests’ clothing is rare in cuneiform texts. A Hellenistic ritual from Uruk gives interesting insights that one can compare with the data from the daily records from the Neo-Babylonian period. It appears that outside the temple, the priests wore “civil” clothes. Religious garments were kept in particular rooms of the temples, and their terminology is archaic and similar to the garm

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Falk, Daniel K. "Liturgical Progression and the Experience of Transformation in Prayers from Qumran." Dead Sea Discoveries 22, no. 3 (November 3, 2015): 267–84. http://dx.doi.org/10.1163/15685179-12341362.

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A distinctive feature of the prayer collections found at Qumran is that they have different prayers for each day of the week, month, Sabbath, festival, purification ritual, and so on. In the cases of the Words of the Luminaries and the Songs of the Sabbath Sacrifice, these different prayers construct a liturgical progression over the course of the cycle. I argue that this is to engender a progressive religious experience among the worshipers: over the course of the week towards confident approach to God in preparation for Sabbath, and over the course of Sabbaths in the quarter towards ritual t

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Septiana, Dwiani, Riyadi Santosa, and Sumarlam Sumarlam. "Riak in Dayak Maanyan Ritual Tradition (An Ethnolinguistics Study)." Langkawi: Journal of The Association for Arabic and English 5, no. 2 (December 27, 2019): 79. http://dx.doi.org/10.31332/lkw.v5i2.1378.

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Riak is a part of the ritual language in Dayak Maanyan ritual tradition, and functioning as a notification about stages of the ritual that are being and will be conducted by the master of the ritual. This study attempted to describe the form of riak through ethnolinguistics study. This study used ethnography research method. The primary data of this study were obtained from riak delivered by wadian in the traditional rituals of the Dayak Maanyan community in Paku Beto village, Paku sub-district, East Barito district, Central Kalimantan province. They were collected through observation and inte

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Nafiya, Siti Khoir. "Nature as Culture of Penghayat: The Landscape, Reaction, and Movement of Penghayat in Cilacap." ETNOSIA : Jurnal Etnografi Indonesia 4, no. 2 (December 13, 2019): 127. http://dx.doi.org/10.31947/etnosia.v4i2.7653.

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This article aims to explain how Penghayat does not remain silent when their views and their ritual practice are questioned. This paper explains about Penghayat views that nature as a looking way in their daily lives and practices. They use metaphors such as folksong or traditional art contained in nature to interaction and reaction, not only with their members/citizens (self) but also with other people (others). They have knowledge about nature presenting and functioning. The knowledge of the Jagad Gumelar ginulung in Jagad Alit is the blueprint, as guiding, from their Kaki and Nini (ancestor

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Darmadi, Hamid. "Dayak and Their Daily Life." JETL (Journal Of Education, Teaching and Learning) 2, no. 1 (March 31, 2017): 101. http://dx.doi.org/10.26737/jetl.v2i1.145.

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This article titled "Dayak and Daily Life" This paper aims to reveal the Dayak and in their daily life. Dayak is a native of Borneo has its own characteristics. Dayak, divided into 405 sub-sub clans [1]. Each sub Dayak both Indonesia and Malaysia are identical. Dayak customs and culture comes from the word "Power" which means upstream, to refer to people who live in inland areas or in the interior of Borneo. In the arsenal of art and culture, Dayak has many similarities such as; saber, chopsticks, beliong, betang, cupai, renjung, empajang and others. Dayak indigenous religion is Kaharingan whi

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Pandey, Anjali. "SOME REPESENTATIVE FOLK ART OF INDIA." International Journal of Research -GRANTHAALAYAH 8, no. 3 (May 27, 2020): 348–56. http://dx.doi.org/10.29121/granthaalayah.v8.i3.2020.169.

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Indian folk art has its own recognition in universal context. It transmits from generation to generation having their own experience. Religious ceremonies and ritual acts are necessary for achieving psychological refinement. The folk culture moves around the elements of nature. The shapes are often symbolic and come out from their observations in simple pictorial language. The ritual paintings are generally created on wall, paper, cloth, and floor. The figures of human beings, animal, along with the daily life scene, mythological and rituals are created in rhythmic pattern with regional essenc

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Mukerjee, Jinia, and Raghu Garud. "Institutionalizing Informal Interactions: The Daily Stand-Up Meeting as an Interaction Work Ritual." Academy of Management Proceedings 2020, no. 1 (August 2020): 14797. http://dx.doi.org/10.5465/ambpp.2020.14797abstract.

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Vlasova, V. V. "Copper casting in the daily life and ritual practices of komi old believers." Archaeology, Ethnology and Anthropology of Eurasia 39, no. 1 (March 2011): 115–23. http://dx.doi.org/10.1016/j.aeae.2011.06.015.

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Dewi, Nurul Friska. "NGURUP CIMPLUNG: FOOD SECURITY STRATEGY IN BANJARNEGARA HOUSEHOLD." EL HARAKAH (TERAKREDITASI) 21, no. 2 (December 3, 2019): 271. http://dx.doi.org/10.18860/el.v21i2.7480.

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<p><em>This study aims to look at the lives of farmers from a survival strategy perspective. An ethnographic approach is used with participant observation and interviews. The results of the study show that despite changes due to modernization of agriculture, local traditions and knowledge are still carried out. There are at least two strategies that are carried out in overcoming food security in their households, namely the short-term strategy, done by “ngurup cimplung”, taking plants around that can be used for daily needs. Whereas the long-term strategy is done by carrying out va

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Cassiem, Armien. "Shaykh Yusuf of Macassar; Scholar, Sufi, National Hero: Towards Constructing Local Identity and History at the Cape." Kawalu: Journal of Local Culture 4, no. 1 (June 30, 2017): 23. http://dx.doi.org/10.32678/kawalu.v4i1.716.

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This paper focuses on the Origins and Malaya presence of Islam in both ritual practices and daily life of modern day Islam as practiced by Muslims in Cape Town, South Africa. It also tries to capture the presence of Shaykh Yusuf s short time spent at the Cape, 1694 - 1699, and how this period of his life gives expression to local history, storytelling, tradition and meaning to Islam in contemporary Cape Town. Keywords: Shaykh Yusuf, Macassar, South Africa, Ritual Practices, Local Identity

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Migliorini, Laura, Nadia Rania, Tatiana Tassara, and Paola Cardinali. "Family Routine Behaviors and Meaningful Rituals: A Comparison Between Italian and Migrant Couples." Social Behavior and Personality: an international journal 44, no. 1 (February 18, 2016): 9–18. http://dx.doi.org/10.2224/sbp.2016.44.1.9.

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Routines and meaningful rituals play an important role in the family dynamic system. During the past 30 years, migratory flow into Italy has been constantly increasing. Our aim was to explore the structure of daily life in order to understand and compare family functioning of migrant couples in Italy with the family functioning of couples who were born and bred in Italy. In our study there were 124 participants (31 Italian couples and 31 migrant couples) who completed modified versions of the Family Routine Inventory and the Family Ritual Questionnaire. Participants were contacted by teachers

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Trihastutie, Nopita. "BOOK REVIEW. FUCTION AND MEANING OF NGUSABA GEDE LANANG KAPAT RITUALS IN TRUNYAN VILLAGE." Jurnal Humaniora 27, no. 1 (June 8, 2015): 133. http://dx.doi.org/10.22146/jh.v27i1.22446.

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This book is the result of a historical, sociological and cultural study on the Ngusaba Gede Lanang Kapat ritual promoted by the Preservation Office of Balinese Cultural Values. In his forwards, the chairman states that this book is an effort to save the endangered cultural work and to load the local content in the areas where this work culture is alive and thriving (p. xi). Conducted in Trunyan, a village in which the daily life of the people governed by customary law, the result of the study presented in this book, as noted in the authors’ remarks (p. xii), provides a comprehensive understan

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Clarke, Joanne. "Decorating the Neolithic: an Evaluation of the Use of Plaster in the Enhancement of Daily Life in the Middle Pre-pottery Neolithic B of the Southern Levant." Cambridge Archaeological Journal 22, no. 2 (May 23, 2012): 177–86. http://dx.doi.org/10.1017/s0959774312000224.

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During the Middle Pre-pottery Neolithic B in the southern Levant the use of lime plaster in both ritual and domestic contexts increased significantly relative to previous periods. Its properties of whiteness, purity, plasticity and antisepsis would have made it a natural choice for decorating, and through the act of colouring disparate categories of objects were linked together. Plaster appears to have transcended its own inherent value as a material due to its interconnectedness with mortuary ritual. Because of its ubiquity, this socially ascribed value was accessible to everyone. This articl

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Bodak, Valentyna. "Religious ritualism and family values: the unity of the past and the present." Religious Freedom, no. 21 (December 21, 2018): 43–55. http://dx.doi.org/10.32420/rs.2018.21.1250.

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Summary: The article is devoted to the problem of religious ritualism as a constituent and factor of family life in its past and present. The purpose of the article are the substantiation of religious rituals as values in the life of the family, the definition of its role through the prism of freedom of conscience and beliefs, the reflection of socio-cultural transformations of the relationship of religious rituals and family values in the unity of tradition and modernity. The use of the historical method in the work allowed us to determine the cultural-historical, civilizational circumstances

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Kepirianto, Catur. "The Function of Traditional Snacks and Fruits at Chinatown Semarang - A Case Study on Semarang Northcoast Maritime Culture." E3S Web of Conferences 125 (2019): 09004. http://dx.doi.org/10.1051/e3sconf/201912509004.

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Traditional snacks and fruits are the culinary culture of Chinese community to fulfill Chinese daily consumption and ritual activities in Chinatown Semarang. It is a particular characteristic of social and local culture. As local wisdom, it provides a local value of the food products. This study aims to reveal varieties and functions of traditional snacks and fruits in Gang Baru traditional market Semarang. This research refers to theory and method of naming system and function. It is in a descriptive qualitative manner and describes names and functions of traditional snacks and fruits for rit

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Timilsina, Rajendra Raj. "Sandhyopaasan:The Hindu Ritual as a Foundation of Vedic Education." Dhaulagiri Journal of Sociology and Anthropology 9 (December 7, 2015): 53–88. http://dx.doi.org/10.3126/dsaj.v9i0.14022.

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Yoga, meditation and Hasta Mudra Chikitsa (medication through the exercise or gesture of hands) known as spiritual activities in the past have been emerged as bases to maintain one’s health, peace and tranquility. Some people follow yoga, some focus on meditation and others apply “Hasta Chikitsa” or “Mudra”. They are separate traditional exercises. They require to spend 10 to 30 minutes once or twice a day for their optional exercise/s. It is proved that such practice has productive effect in different health treatments. This paper has applied the methods of observation, interview and literatu

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Hur, Hee Jin, and Ho Jung Choo. "An Exploratory Study on Daily Grooming Ritual: Transition from Private Self to Public Self." Fashion & Textile Research Journal 18, no. 6 (December 31, 2016): 812–24. http://dx.doi.org/10.5805/sfti.2016.18.6.812.

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Pieri, Zacharias. "Daily Ritual, Mission, and the Transformation of the Self: the Case of Tablighi Jamaat." Numen 66, no. 4 (June 18, 2019): 360–80. http://dx.doi.org/10.1163/15685276-12341544.

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AbstractTablighi Jamaat (TJ) is Islam’s largest movement, with estimates of up to 80 million Muslims taking part in its activities. Having originated on the Indian subcontinent, TJ has expanded to have a strong presence across the globe. Traditionally, TJ is known for bringing lapsed Muslims back to a stricter understanding of Islam and the recommendation that its male (and to an increasing extent also its female) members spend a certain portion of time each year working on the “path of Allah” — that is, on missionary activities. Tablighi leaders are conscious that participation in the movemen

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Fan, Kuo-Kuang, and Xue-Hui Li. "Taking Lacquer as a Mirror, Expressing Morality via Implements: A Study of Confucian Ritual Spirituality and the Concept of Consumption in the Ming and Qing Dynasties." Religions 11, no. 9 (September 1, 2020): 447. http://dx.doi.org/10.3390/rel11090447.

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The periods of the Ming and Qing dynasties featured prosperous socioeconomic development; the development of industrial, commercial, and manufacturing production; and active urban consumer behavior with great advocacy for the doctrines of Confucius and Mencius in the imperial court, and extensive promotion of refined elegance of benevolence, righteousness, ritual, and wisdom among the public. Under the influence of such an objective environment, lacquerware, as China’s most ancient traditional form of artwork, also functioned as significant historical evidence for the development of the urban

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Muawanah, Siti. "Penjamasan Pusaka Sunan kalijaga." Analisa 17, no. 1 (June 25, 2010): 73. http://dx.doi.org/10.18784/analisa.v17i1.115.

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<p>This article discusses the washing ceremony of Sunan Kalijaga’s three heirlooms: Kyai Kutang Antakusuma, Kyai Crubuk and Kyai Sirikan, which is annually held by the ahli waris of Sunan Kalijaga in Kadilangu. This writing, however, is not intended to describe how the procession runs in details, but to convey the hidden messages of the ritual. There are at least three main meanings of the ritual. The first, the importance of the five daily prayers; the second, familial relationship among the ahli waris, and the last, economic benefit or profit motive.</p><p> </p>

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Bull, Peter, Anita Fetzer, and Dániel Z. Kádár. "Calling Mr Speaker ‘Mr Speaker’." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 30, no. 1 (November 22, 2019): 64–87. http://dx.doi.org/10.1075/prag.19020.bul.

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Abstract Prime Minister’s Questions (PMQs) in the UK House of Commons is a ritual event, governed by a cluster of conventions. Members of Parliament (MPs) must address their remarks to the Prime Minister (PM) through the medium of the Speaker of the House, who is responsible for maintaining order during debates, and determining which MP may speak next. Due to the sacred role of the Speaker and the prevalence of conventionalised conflict avoidance between the PM and those who ask challenging questions, PMQs resembles archaic tribal councils, in which rights and obligations prevail. Yet, the imp

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Norhasan, Norhasan. "Pola Ritual dan Makna Simbolis Tradisi Kadiran." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (October 16, 2015): 49. http://dx.doi.org/10.15642/teosofi.2012.2.1.49-66.

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<p>This article aims at explaining the Kadiran tradition in the village of East Kaduara, Madura. The tradition contains religious rituals in the form of selamatan or rokatan. Substantively, religious rituals of Kadiran is dhikr lead by a leader of the tarekat by reciting deeds practiced by Shaykh ‘Abd al-Qâdir al-Jîlânî. The meaning of slametan Kadiran for society functions as a form of gratitude for the blessings of God. It also means that the society pray for God for His mercy and at the same time it functions as a means of balancing the needs of both physical and spiritual life. In ad

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Brito, Angela Xavier de. "Exame de consciência, sentimento de culpa e formação de um habitus feminino." Revista de Estudos da Religião (REVER). ISSN 1677-1222 11, no. 1 (June 25, 2011): 13. http://dx.doi.org/10.21724/rever.v11i1.6028.

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Os rituais que marcavam a adesão à cultura escolar católica de tradição francesa praticada nos colégios femininos de elite se articulavam, sobretudo, em torno de práticas morais. O chamado exame de consciência, uma das práticas centrais nesse contexto, apesar de inspirado no conscientiam excutere previsto na Ratio Studiorum jesuíta, aplicava-se somente ao público dos colégios femininos – marcando uma vez mais a diferença na construção dos gêneros nos estabelecimentos católicos. A atribuição diária de uma nota visava fazer com que as alunas fizessem uma autocrítica sincera de seu comportamento

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Stern, Nehemia, and Uzi Ben-Shalom. "Soldiers and Scholars: Ritual Dilemmas among National Religious Combat Soldiers in the Israel Defense Forces." Journal of Contemporary Ethnography 49, no. 3 (January 11, 2020): 345–70. http://dx.doi.org/10.1177/0891241619897299.

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This article explores how the practice of Jewish rabbinic law within the combat ranks of the Israel Defense Forces can be used as an ethnographic medium through which anthropologists may better contextualize the social and political tensions that characterize Jewish religious nationalism in Israel. We argue that national religious combat soldiers rarely turn to rabbinic legal tracts, or to the overlapping levels of military and civilian rabbinic leadership in their immediate efforts to resolve the everyday ritual dilemmas of their service. Rather, these dilemmas are primarily addressed and (al

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Ummi Muizzah. "AL-QUR’AN DALAM TRADISI MANGANAN DI DESA SOKO MEDALEM KECAMATAN SENORI KABUPATEN TUBAN." AL ITQAN: Jurnal Studi Al-Qur'an 5, no. 2 (August 15, 2019): 101–22. http://dx.doi.org/10.47454/itqan.v5i2.716.

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This study examines the reception of the Qur'an in the people of Soko Medalem, Senori, Tuban in their daily life, especially in the Manganan ritual which is part of the traditions of the ancestral heritage of the local community. By using the living Qur'an approach, the focus of this study is the depiction of the form of Soko Medalem community's reception of Al-Qur'an which is transformed into their daily life and a tradition that has been deeply rooted as their cultural basis. To answer this research problem, the author uses the theory of sacred symbols and the cultural interpretation of Clif

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