Academic literature on the topic 'Memorial rites and ceremonies, Confucian'
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Journal articles on the topic "Memorial rites and ceremonies, Confucian"
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Jun, Hajin. "Protestant Rites and the Problem of Religious Difference in Colonial Korea." Journal of Korean Studies 25, no. 2 (October 1, 2020): 325–51. http://dx.doi.org/10.1215/07311613-8552005.
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Abstract Colonial Korean society was a crucible of ritual conflict and innovation. The confluence of Protestant expansion, Japanese colonization, and cultural nationalism during the early twentieth century brought sweeping changes to Korean ritual life, especially to the all-important Confucian rites of passage. This article examines print media discussions of Protestant rites from the late 1910s to the early 1930s to trace how religious difference emerged as a political problem for Korean cultural nationalists. Early on, Protestant missionaries had banned ancestral veneration and other folk customs while spreading liturgical (marriage and funerary) ceremonies, in an effort to inculcate orthodox doctrines among new believers. Converts’ rejection of indigenous Confucian rites in favor of their own practices, however, soon became the focal point of heated public debates. When Protestants condemned ancestral rites as idolatry, they maligned fellow Koreans as primitive. Meanwhile, the rapid proliferation of Western-style church weddings excessively disseminated religious practices. Above all, cultural nationalists grew alarmed at how faith communities threatened to splinter society, diverting Koreans away from national concerns toward sectarian interests. I argue that Protestant rites prompted nationalist intellectuals to grapple with the sacred and secular, ultimately producing a narrow vision of religion subsumed under the aegis of the nation.
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Yi, Se-Hyoung. "Persuasion without Words: Confucian Persuasion and the Supernatural." Humanities 8, no. 4 (December 4, 2019): 182. http://dx.doi.org/10.3390/h8040182.
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This article revisits the nonverbal rhetorical tradition in Confucianism and examines how Confucianism actualized the tradition through its careful consideration of supernatural forces. In Confucianism, genuine persuasion produces actual change and transformation of one’s course of action, not merely verbal conviction. Speech only is not enough to genuinely persuade others. A speaker must transform others by his exemplary acts in the rites and holy ceremonies where supernatural forces and the notion of the afterlife hold a significant place. While Confucius was not interested in discussing the existence of demons and ghosts or their actual function in society, he recognized that their supposed and assumed existence in holy rites would provide society with an opportunity for genuine persuasion, which leads people to actual changes and reforms in their political and moral life. Discussing the nonverbal mode of persuasion in Confucianism may enhance contemporary democracy in two aspects. First, nonverbal persuasion recognizes those who may have difficulty in actively participating in verbal communication, such as the disabled, immigrants, foreigners, and politically and socially marginalized people, in political discourses. Second, the positive role of civic religion in contemporary societies may be discovered.
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Keidun, Irina B. "STRUCTURE AND ROLE OF THE RITE OF PASSAGE IN THE MOURNING CEREMONIES IN ANCIENT CHINA (FOLLOWING THE "LI JI" CONFUCIAN TREATISE)." Study of Religion, no. 1 (2019): 67–76. http://dx.doi.org/10.22250/2072-8662.2019.1.67-76.
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In each and every culture death is regarded as the most important event during the course of a person’s lifetime. The living were obliged to strictly follow the rules, governing the funeral and mourning rites in order to safeguard the passage of the deceased into the “other” world. On top of that, abiding regulations helped to neutralize the danger that appeared during the transit period and was a result of an interaction between life and death, it also helped society to restore its balance and to make sure it can peacefully continue its existence.Confucian culture too placed a big emphasis on the matters regarding the burial of the deceased and the following mourning after them. The “Li ji” canonical treatise, composed in the I century BC, contains a lot of various instructions regarding the mourning rites. These regulations, analyzed in the paradigm of concept of the rite of passage by A. van Gennep, allow to conclude that the mourning rite of ancient China does in general breaks down into the same stages as the other ceremonies of passage.
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Karakin, Yevgeniy V., and Tatyana V. Pashkova. "The role of the furnace in Karelians funeral and memorial rites and folk medicine." Finno-Ugric World 12, no. 2 (August 7, 2020): 176–83. http://dx.doi.org/10.15507/2076-2577.012.2020.02.176-183.
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Introduction. The article studies the role of the furnace in funeral-memorial rite and folk medicine of the Karelians. The study examines the functions of the furnace at all stages of the funeral-memorial rite, starting with the death of a person. The authors address the issue of the function of the furnace in folk medicine, focusing on healing and protective magic, which also traces the furnace with one of its functions: an intermediary between the earthly and the afterlife. The relevance of this study is determined by the absence of special works based on Karelian material, as well as in comparison with the Finno-Ugric and Slavic peoples. Materials and Methods. The material for the study was the funeral-memorial rites of Karelians and Karelian folk medicine studied using comparative-historical and comparative-comparative methods. Results and Discussion. This article analyzes the functioning of the furnace in funeral-memorial rites and folk medicine of the Karelians. The analysis considered the data of the Baltic-Finnish peoples (Karelians, Finns, Vepsians) and, more generally Finno-Ugric peoples. In addition, it reviewed the information about the traditions of Russians who originally lived at the same territory with the Karelians. In the course of the study, it established the common features in the rites at all stages of burial of the studied peoples, and in folk medicine at the moment of a person passing away when a dying person departs to another world and. Conclusion. Household items, funeral ceremonies and folk medicine appearing in funeral rites, as well as some representatives of the fauna were endowed with the ability to be an intermediary between the earthly and the underworld. Among the household items, a furnace and its utensils associated with the cult of ancestors, which were endowed with cathartic and apotropic functions and played a crucial role in the final rite of a person’s life cycle. According to data on Karelian folk medicine, it was believed that a dog, a snake and a crow have a connection with the “other” world, where diseases come from. For example, a dog was used in medical rites to remove the disease from the world of people to the «other» world. In some cases, both a dog and a furnace appear in the process of treatment.
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Aminov, Abdulfattokh Khakimovich. "Folklore Aspects of Funeral and Mourning Rites of Badakhshan Residents." Ethnic Culture 4, no. 3 (September 27, 2022): 8–11. http://dx.doi.org/10.31483/r-102835.
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The article is devoted to one of the spheres of the spiritual culture of the inhabitants of Badakhshan – funeral and mourning rites, which reflected many of the traditional ideas of the local population. The purpose of the article is to reveal the distinctive cultural features in the funeral and mourning rites of the inhabitants of Badakhshan. The content of the article is based on the material accumulated by the author from folk stories, beliefs and customs of funerals and mourning ceremonies, the results of surveys of local residents, experts on local rituals and active participants in the relevant rites, as well as the views of previous researchers. On the basis of the method of participant observation, interviews, comparative methods, various aspects of the features of funeral and memorial rites were analyzed, such as reading a prayer for the dead (janoz), funeral lighting of the lamp “Charogravshan” (Lighting the lamp), which form the basis of the religious rites of the mourning Shiite families. Ismailis of Badakhshan. At the end of the article, conclusions are given about the main elements of the rite “Charogravshan”: reading the verses of the Koran associated with light; reading “Kandilname (Charogname)”; prayers for lighting a lamp; reading laudatory verses from the poetry of Nasir Khosrov; praise in the name of the Prophet Muhammad (peace and blessings be upon him); prayers and special verses related to grief; checking the lamp by the caliph and those present; prayers and blessings for the repose of the soul of the deceased.
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Wang, Wei Hong, and Wen Jun Zhang. "Qiang Nationality’s Traditional Ecological Culture and Environmental Consciousness Education and Their Realistic Significances." Advanced Materials Research 524-527 (May 2012): 2611–14. http://dx.doi.org/10.4028/www.scientific.net/amr.524-527.2611.
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As one of China's most ancient ethnic minorities, Qiang nationality has extremely distinctive production mode and lifestyle, religious belief, customs and habits, etc, from which traditional Qiang ecological culture grows. In this paper, the content of traditional Qiang ecological culture is introduced at first from four aspects: the ecological culture contained in the primitive religion, the ecological culture contained in myths and legends, the ecological culture reflected by lifestyle and production mode, and the ecological culture embodied in rites (etiquette and custom); next, the method of traditional environmental consciousness education is discussed, including education and warning under the Nasa tower, memorial ceremony for the mountains, taboo education and other Qiang ceremonies; finally, the realistic significances of traditional Qiang ecological culture and environmental consciousness in the ecological environment recovery and protection and sustainable development of Qiang area after the 5.12 earthquake are stated.
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Minvaleev, Sergey A. "Concepts and rituals of Orthodox originas and their dynamics in funeral and memorial rites of the Ludians." Finno-Ugric World 11, no. 2 (September 18, 2019): 183–94. http://dx.doi.org/10.15507/2076-2577.011.2019.02.183-194.
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Introduction. The article reveals funeral and memorial rituals of the Ludian Karelians at the end of the 19th – beginning of the 20th centuries, which have Christian origins and exposes their further transformations. Materials and Methods. This research is based on an integrated approach to the humanities. The most valuable group of sources for the research is unpublished expeditionary materials, stored in the archives of the Republic of Karelia and Finland. Results and Discussion. The funeral and memorial tradition depends on Orthodox funeral complex of rites. Almost every aspect of the funeral, which has Orthodox semantics, find its own interpretation in mind of the Karelians, such as candles at a casket necessary to light a way for a deceased in the next world; the sacrament of penance obligatory for the living not to carry any sins of the dead; the requiem mass to grant peace to the departed soul and etc. A priest participated in all steps of funeral ceremony: from a confession to common wakes. In the Soviet era a priest’s role in burial practices of Karelian countryside begun to subside by elderly women who could read in Church Slavonic. Ludian burial practices contain some echoes of burial orgies (also known as “funny funerals”) and ancestor worship. Conclusion. Despite of atheistic propaganda and intense fighting of the Soviet State against religion, Christian funeral ceremonies continued to be observed by Ludian Karelians and preserved the features of the Pagan-Christian syncretism.
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Levchenko, Ilya E. "Farewell Meeting (Sociology of Funerals)." Koinon 2, no. 4 (2021): 101–15. http://dx.doi.org/10.15826/koinon.2021.02.4.042.
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The article is devoted to identifying the features of a farewell meeting — funeral. They represent the ritual design of the wires of the deceased into the space of death, guaranteeing a safe crossing of the border between them for the living. Despite the historical, cultural and ethno-confessional differences, a common algorithm and similar features can be found in the farewells to the deceased. A retrospective analysis of the rites showed that at all times there was a “stratification” of funeral ceremonies. In the 20th century, the secularization process abroad led to a significant reduction in funerals performed in accordance with religious rituals. Since ancient times, mourning music has set the tempo of funerals. Although the transition from a traditional to a modernized society had modified the farewell to a certain extent, their fundamental features remained unchanged — the demonstration of love and respect for the deceased, the rites of carrying out the body and the funeral procession to the place of his last resting place. Classification of funerals is carried out on a variety of grounds (the number of deceased, the social status of the deceased, technology, duration, etc.). According to customs, at certain stages or in certain funeral rituals, the participation of children, women (especially pregnant women), seriously ill, elderly people, etc. is restricted or prohibited. Along with strictly regulated ceremonies, emergency funerals occur in people’s lives when the duration of rituals is shortened, or they are not observed at all — in conditions of hostilities, natural or man-made disasters, pandemics. By their “nature” funerals are multifunctional — they perform sanitaryhygienic, ritual, psychotherapeutic, consolidating, identification, memorial and other functions. In general, funerals can be considered as a “chain” of oppositions: completion — beginning, break — connection, farewell — meeting, etc.
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Mokshina, Elena N., and Mikhail I. Svyatkin. "Religious Rites and Holidays of Mordovian-Erzya, Related to Housing and Economic Buildings." Humanitarian: actual problems of the humanities and education 20, no. 2 (August 20, 2020): 145–53. http://dx.doi.org/10.15507/2078-9823.050.020.202002.145-153.
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Introduction. The article discusses the religious rites and holidays of the Mordovian-Erzya associated with housing and outbuildings. The venue for a large number of them was the house (kudo). Currently, many of these traditions have been lost or transformed under the influence of Christianity. The authors pay attention to the relics of the ordinary culture of the Mordva-Erzya surviving at the present stage. Materials and Methods. The research is based on traditional methods of ethnographic science, such as field observation, questioning and interviews, and an integrated approach. Of the methods of historical science, comparative-historical, historical-genetic, problem-chronological, structural-system were used. Among the general scientific research methods, logical, descriptive-narrative, generalization, classification and systematization were involved. To achieve the results of the study, we mainly used materials collected by the authors during field surveys conducted in Erzya-Mordovian villages. Results and Discussion. In the traditional rituals of the Mordovian-Erzya, housing and outbuildings play an important role. They are not only the venue for many ceremonies and festivals, but also have their divine patrons, so people have endowed many buildings with sacred and magical properties. Structural and architectural details of the home have always tried to decorate. At the same time, the traditional decor bore a sacred and protective meaning. Since ancient times, Mordovian has been in contact with many peoples, which has affected its material and spiritual culture. Currently, many Mordovian-Erzya traditions have transformed, but have not completely disappeared. Co-stored, for example, are some wedding and, especially, funeral and memorial rites. The desire to bury and commemorate relatives according to the rules established in the popular milieu became the reason for the existence and passing on of this ritual to subsequent generations. Conclusion. Basically, the dwelling was the venue for maternity, wedding and funeral ceremonies. Therefore, the Mordovian-Erzya especially appreciated and protected her house (kudo) from evil spirits. On holidays, they sought to decorate the house, and ozks prayers were dedicated to the housekeepers, which often ended in offering them sacrificial food. Currently, many rituals and traditions are forgotten, others exist in a transformed form. However, housing and farm buildings play an important role in the life and culture of the Mordovian people.
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Текуева, М. А., and Е. А. Нальчикова. "SACRIFICIAL OFFERINGS AND FUNERAL FEASTS IN THE TRADITIONS OF THE PEOPLES OF THE NORTH CAUCASUS." Известия СОИГСИ, no. 33(72) (September 2, 2019). http://dx.doi.org/10.23671/vnc.2019.72.35252.
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В качестве предмета изучения в данной статье избраны формы ритуальных мероприятий у ряда народов Кавказа, связанные с приемом пищи: жертвоприношением, кормлением умершего, поминальной тризной, благотворительной раздачей угощения. Для достижения цели исследования следует ответить на ряд вопросов. Что считать ритуальным жертвоприношением Какие виды жертвенной пищи известны в традиционной культуре кавказских народов В какие сроки после смерти и в какой форме проводится поминальная тризна Каково место взаимопомощи в поминании умерших Каковы традиционные черты современных поминок В исследовании использованы методы структурной антропологии, гендерный и этнометодологический подходы. В основу статьи положен доклад, прочитанный на конференции по актуальным проблемам истории, теории и методологии социальной работы, дополненный многолетними полевыми наблюдениями авторов, собранными в различных областях Северного Кавказа и республике Абхазия. Работа представляет собой новую попытку систематизации и обобщения северокавказского материала для выявления общей культурной базы народов региона. В результате проведенного анализа определена исключительная роль жертвенной пищи в поминальных мероприятиях у народов Северного Кавказа. Получили подтверждение общекультурные положения о характере жертвоприношения. Кровавая жертва осуществлялась исключительно мужчинами, женское жертвоприношение готовилось исключительно из продуктов растительного происхождения. Для всего региона характерны сходные сроки и формы проведения традиционных поминок, имеющие небольшие этнотерриториальные различия. Отличительные черты кавказских поминок их многолюдность, пищевое изобилие и благотворительный характер. Современные поминальные благотворительные мероприятия принимают новые формы в виде общественнополезных деяний или осуществления разовой помощи государственным учреждениям социальной опеки. The research is focused on various forms of Caucasian memorial ceremonies, such as funeral feasts, sacrificial offerings, nourishment for the sake of the deceased, and compassionate food sharing. Fulfilling the aim of the investigation requires addressing a number of questions: what is a sacrificial offering what sacrificial meals are served within what time frame and in which manner the funeral feasts are conducted what role does mutual assistance play in the rites what traditional features can be observed in modern funeral feasts The research is conducted within the frames of structural anthropology, gender studies, and ethnomethodology. The article is based on the conference paper on relevant issues of history, theory, and methodology of social work with the use of field materials from the North Caucasus and Abkhazia. The research is the cutting edge in systematization and generalization of the Caucasian culture. It underlines the exclusive role of funeral ceremonies among North Caucasians and reinforces cultural attitudes concerning the role of sacrificial offerings. Blood sacrifice is usually made by men whereas females were dealing with plant food only. The peoples in the regions have common attitudes towards time frames and forms of ritualistic memories which differ only slightly along ethnic and areal lines. Caucasian funerals are distinguished by common features:by the great number of people attending, by food superfluity, and by charity. Modern memorial ceremonies often manifest themselves in concrete events, such as public charities or providing onetime assistance by the state social services.
Dissertations / Theses on the topic "Memorial rites and ceremonies, Confucian"
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Maticich, Karen Kristine. "The Biblical Hebrew concept of remembrance and its transmission to the New Testament expression "Do this in remembrance of me"." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Robinson, Helen Alexandra. "Remembering the past, thinking of the present : historic commemorations in New Zealand and Northern Ireland, 1940-1990 /." Thesis, University of Auckland, 2009. http://hdl.handle.net/2292/5380.
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This thesis analyses and compares two historic commemorations in Northern Ireland with two in New Zealand, in the period from 1940 to 1990. These commemorations are the Twelfth of July and Remembrance Sunday in Northern Ireland, and Waitangi Day and Anzac Day in New Zealand. Examination of these commemorations has revealed several patterns. In the commemorations studied in this thesis, levels of public adherence generally depended on the extent to which the values that the commemoration symbolised were seen as threatened or highly needed. The commemorations which reaffirmed compelling values tended to enjoy higher levels of public support than those expressing values which were seen as either unnecessary or unthreatened. In both countries, historic commemorations were capable of uniting communities behind core values. However, in cases where there was no general agreement on what those values were or what they meant, commemorations frequently became sites of division and conflict. All four commemorations were regularly used by organisers and participants to express views on contemporary political and social issues and, on several occasions in both countries, different groups battled for the control of particular commemorations. In both countries, increased levels of social conflict often led to the increased use of the past as a rhetorical device. The main conclusion to be drawn from this study is that these historic commemora¬tions derived more of their meaning from their contemporary context than from the historical events which they commemorated. In particular, how the public viewed and understood the values symbolised and reaffirmed by the commemorations strongly affected their levels of support. People were most likely to observe the commem-orations when they were seen as symbolising values which were widely adhered to and seen as threatened or urgently needed. The historic commemorations examined in this thesis were often strongly affected by contemporary events which were seen as relating, positively or negatively, to the values which the commemorations embodied.
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Lee, Joon Seong. "Digital Spirituality and Governmentality: Contextualizing Cyber Memorial Zones in Korea." Ohio : Ohio University, 2006. http://www.ohiolink.edu/etd/view.cgi?ohiou1153929122.
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Hogan, Kevin. "The pit, the field and the edifice : a rhetorical analysis of the commemorative 9/11 Ceremonies of September 11, 2002." Scholarly Commons, 2006. https://scholarlycommons.pacific.edu/uop_etds/642.
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This thesis analyzes the eulogistic and ideological rhetoric generated by the commemoration ceremonies recognizing the first anniversary of the events of September 11, 2001. By evaluating these ceremonies generically through a set of established epideictic criteria, a comparison and contrast of form and style in relation to their varying situations and rhetorical constraints was achieved. The intentional introduction of deliberative aspects to epideictic rhetoric was also a focus of this study in an attempt to discern the ideological frameworks employed by the various rhetors responsible for the content of the day's events. By analyzing the tokens and ideographs embedded in the rhetoric of the commemorative speakers, the ideological purposes of the planners and rhetors of the ceremonies were revealed. As a nationally televised, ceremonial event, the 9/11 commemoration failed. The mixed messages contained in the eulogies and the lack of a planned rhetorical strategy resulted in an emotionally engaging but fragmented exercise in public discourse.
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Lenfesty, Corrine B., and University of Lethbridge Faculty of Arts and Science. "Choices for the living, honour for the dead : a century of funeral and memorial practices in Lethbridge." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 1998, 1998. http://hdl.handle.net/10133/66.
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This thesis explores the customs and traditions surrounding death and memorialization in the history of Lethbridge, paying particular attention to the public "face" of the practices as observed in newspaper death notices, obituaries, in-memoriams, undertaker advertisements, gravestones and cemeteries. It places Lethbridge
rituals within the context of the general paterns of western culture, and others, as described by anthropology, history, archaeology, and art history. Its intent is to understand the effects of certain external influences on the realms of personal choice and individuality, and to observe the extent to which these influences have had an impact on what was once deeply personal family matter.viii, 197 leaves : ill. ; 28 cm.
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"從"祠之如故"到"禮俗合一": 秦漢地方山川和人神祭祀研究 = From "sacrifice as the past" to "corresponding custom to ritual" : a study on local cults through Qin-Han China." 2015. http://library.cuhk.edu.hk/record=b6115397.
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秦漢時代的國家制度和意識形態對後世影響深遠，而祭祀制度是國家制度的重要組成部份，也代表了國家所倡導的思想規範。地方祭祀包括地方政府主導的官方祭祀和民衆自發的信仰活動，是國家禮儀制度和社會風俗信仰的交叉地帶。秦漢的國家祭祀體系隨著統一的深入發生了從覆蓋全國的神祠到集中於南北郊的改革，儒家思想確立為主流意識形態；地方祠祀在此過程中的地位升降和面貌變化成為國家禮制和意識形態變動、確立的一個標誌。以天地日月、社稷五穀、自然現象、物怪神怪等為對象的地方祠祀與山川祭祀、人神祭祀共同構成了地方祭祀的圖景。山川神具有求雨、保護神、個人禱祀等不同面向的作用；地方官員對山川祭祀的參與、利用與反對，則是政治需求與社會實際的影響。人神祭祀的信仰對象包括先王仁人、地方名人、神仙和厲鬼等，人神祭祀的性質多存在轉換，官方祭祀與民間信仰互相吸收和借鑑；地方官員鼓勵地方賢人祭祀，反對妖巫祭祀，作為實施教化的手段。
地方政府的祭祀是國家制度的一部分，中央機關也對地方政府的祠祀有監管作用。隨著國家祭祀的成立與變革，地方祭祀在國家祭祀中的地位先升後降，官方祭祀和民間信仰在地方祠祀處交會，東漢時期的地方祭祀有許多呈現官方和民間相結合的特徵。儒家式國家禮制的成立使得祀典與淫祀有了明確的邊界，但是這一界線受到經濟、社會等多種因素的影響，存在著相當的彈性。「禮俗合一」是儒家式的社會理想，士人試圖通過對地方祭祀的管理實施教化，移風易俗；但是祭祀活動的實踐與諸多現實因素有關，還有個人與偶然因素的作用，社會信仰始終包含多重屬性，以「禮俗合一」為理想，卻始終多種社會意識並存，成為中國古代社會的重要特徵。
As the beginning of a united empire, Qin and Han Dynasties had established the elementary state institution for dynasties hereafter. Qin and Han Dynasties absorbed and reconciled various religious traditions, including religions of all social classes and different regions in their efforts to set up a sacrificial system; and then turned to a Confucian-oriented sacrificial system with the reverence for Confucianism. Local cults, containing popular beliefs and sacrificial practice of local governments, stood in the overlapped place of state sacrificial system and popular beliefs, therefore the shifts of status and sacrificial practice of local cults can be a representative of the settlement of official ritual system.
Miscellaneous Gods were worshiped throughout the empire. The groundwork of this research is to investigate the existence of different kinds of local cults and the sacrificial practices. Worship to mountains and rivers were indispensable in both official religion and popular belief, and all levels of sacrifices had multiple functions in local society. The approval or opposition of sacrificial ceremonies by local officials mostly depended on social reality. Human gods accounted for a large part in local cults, who were worshiped in different motivation and social surroundings. The proportion of respectable officials and moral models increased in Later Han, for they were encouraged for the ethic function to rectify the customs and achieve the indoctrination of Confucianism.
Sacrifices to mountains and rivers and human gods in local society stretched across orthodox ritual and popular belief, but the boundary of the two traditions were in alteration all the time, which was largely affected by economic and political factors; and despite the officials and Confucian scholars tried to revise the sacrificial practices in local society, sacrifices to local cults were always contained multiple characters. "Corresponding custom to ritual" was the ideal social order, which officials struggled to approach but never actually achieved.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
李玥凝.
Parallel title from added title page.
Thesis (Ph.D.) Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 408-428).
Abstracts also in English.
Li Yuening.
Books on the topic "Memorial rites and ceremonies, Confucian"
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Chong-o, Yi. Sangnye chŏnghae: Chŏnt'ong sangnye ŭi ihae. Sŏul-si: Puksŭ Hil, 2014.
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Meifen, Du, ed. 2002 nian hai xia liang an shi dian yi wu wen hua jiao liu cheng guo te kan. Taibei Shi: Taibei Shi Kong miao guan li wei yuan hui, 2002.
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Zainichi Chōsenjin shakai ni okeru saishi girei: Chēsa no shakaigakuteki bunseki. Kyōto-shi: Kōyō Shobō, 2004.
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Han'guk ŭi sangnye munhwa: Han'guk Yugyosik sangnye ŭi pyŏnhwa wa chisok. Sŏul: Minsogwŏn, 2012.
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Kong miao li yue kao. [Yangzhou shi]: Jiangsu guang ling gu ji ke ji ke yin she, 1991.
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Qing dai Yunnan shi dian li yue yan jiu: Yi Dali, Lin'an ji Lijiang di qu wei li. 8th ed. Beijing Shi: Zhonghua shu ju, 2020.
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author, Song Hye-na, ed. Chongmyo taeje: Han'guk saram iramyŏn araya hal nara chesa. Sŏul T'ŭkpyŏlsi: Churyusŏng, 2016.
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Find full textBook chapters on the topic "Memorial rites and ceremonies, Confucian"
1
Shchankina, Liubov Nikolaevna. "Obriad "Provodov dushi" u mordvy Povolzh'ia v seredine XIX - nachale XXI vv." In Culture. Science. Education: Current Issues, 41–52. Publishing house Sreda, 2020. http://dx.doi.org/10.31483/r-75374.
Full textAbstract:
On the basis of field researches, forwarding data of middle XX century made and collected by V.N. Belitser, stored in the archive of Institute of Ethnology and Anthropology Russian Academy of Science, as well as the analysis of published information made by culture researchers, the rites of the Mordvins associated with funerals and existed in the middle of the XIX – beginning of XXI century are examined. It is revealed that the funeral and memorial rites of the ethnic group are a synthesis of pre-Christian beliefs of the Mordvins with Christian ones. The changes that occurred in the funeral ceremonies of the Mordvins after adoption of Christianity, during the years of Soviet regime and over the past decades are described. As a result of the study, it was found that the funeral rites on the 40th day of the Mordvins, the Mokshas and the Erzi were largely identical; the differences were more regional than ethnic.
2
Hung, Wu. "Practice and Discourse: Ritual Vessels in a Fourth-Century BCE Chinese Tomb." In Vessels. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198832577.003.0010.
Full textAbstract:
Supposedly articulated by Confucius himself (ca. 551–ca. 479 BCE), this tightly knit political rhetoric provides a logical context for understanding the intrinsic relationship between qi (vessel, insignia, instrument) and li (ritual, rite, propriety), a central concern of Rujia 儒家—the School of Confucians—in the second half of the Eastern Zhou, from the fifth to third century BCE. The idea that vessels store essential ritual codes is stated more plainly in the Book of Rites: “The round and square food containers fu 簠 and gui 簋, the stand zu 俎, and the tall dish dou 豆, with their regulated forms and decoration, are the vessels (qi) embodying ritual propriety (li).” One of the major intellectual forces at the time, Rujia developed the notion of li on two fronts: as a principal concept in its political, moral, and aesthetic teachings, and as specific rules governing different kinds of ritual performances, including the use of ritual vessels and other ritual paraphernalia on special occasions. Accordingly li is applied to two major aspects of human lives: ceremonies and related practices; and social conventions—primarily those of law, human relations, and morality—that govern the working of society at large. These two aspects overlap. In the idealized society envisioned by Eastern Zhou Confucians, ceremonies and ritual vessels reflect and regulate human relationships and thus determine legal and moral standards. In this sense a bronze or pottery vessel can embody ritual codes and social principles. Whereas the Confucian theory of li has been a central subject in modern scholarship on traditional Chinese philosophy, the Confucian discourse on qi has received much less attention. To those who study Eastern Zhou material and visual culture, this lack is related to another overlooked issue concerning the relationship between discourses and practice: In what way were Confucian ritual writings, especially those on ritual vessels and procedures, connected to actual ritual performance? This question is not general but specific and historical because the predecessors of Rujia arose from ritual specialists, and many of its members carried on this profession in the late Eastern Zhou and even the Han. This is why Confucian ritual texts are often practical guides to conducting ritual affairs. How can we connect these writings to contemporary ritual objects, tombs, and other ritual structures found through archaeological excavations?