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Journal articles on the topic 'Protective ritual'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

Erdenechuluun, Gerelmaa. "The Child and the Blade: An Archetypal Analysis of Mongolian and Cross-Cultural Hair-Cutting Rituals." Asian Journal of Social Science Studies 10, no. 2 (2025): 31. https://doi.org/10.20849/ajsss.v10i2.1514.

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Rituals play a significant role in shaping individual life cycles, social relationships, and worldviews, particularly those related to childbearing, blessings, and protection. These rituals not only reflect the customs of families, communities, and ethnicities but also serve as key factors in societal formation. Carl Jung's concept of archetypes as "deep, repetitive, meaningful actions within the human ritual system" forms a core framework for understanding these practices across various fields such as anthropology, psychology, and cultural studies. This study examines Mongolian child-related

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Shkurskaya, Ekaterina A. "Дорожные ритуалы и запреты в русской и калмыцкой культуре в аспекте благополучия". Монголоведение (Монгол судлал) 13, № 1 (2021): 85–95. http://dx.doi.org/10.22162/2500-1523-2021-1-85-95.

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Introduction. The road as a metatext accumulates variable forms of mobility which are determined by different ways of mastering alien territories. The article deals with departure in a broad sense — as pilgrimage and development of new lands. The relevance of the work is determined by the comparative approach to the study of the road tradition in Russian and Kalmyk linguocultures. Goals. The article seeks to identify and systematize protective road rituals and taboos in the Russian and Kalmyk traditions in the aspect of well-being. Materials and Methods. The study focuses on works by T. Shchep

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Demmrich, Sarah, Uwe Wolfradt, and Michael Domsgen. "Dissociation in Religion and Spirituality: God Images and Religious Rituals in the Context of Dissociative Experiences among a Sample of German Adults." Journal of Empirical Theology 26, no. 2 (2013): 229–41. http://dx.doi.org/10.1163/15709256-12341276.

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AbstractFollowing Schumaker’s (1995) theory that dissociation is induced by religious rituals, this study assesses the relation between religious ritual and depersonalization, including the influence of the God image on this relation. The Scale for Assessment of Depersonalization Experiences (Wolfradt, 2003), the Religious Ritual Scale (Maranell, 1974) and the God Image Inventory (Lawrence, 1997) were administered to 156 German adults from different religious groups (traditional churches, New Religious Movements [NRMs], Bahá’i). The results show an increased experience of depersonalization whe

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Semenova, Oksana. "Leather and Sheepskin Clothes in the Wedding Ceremonies of the Middle Dnieper Ukrainians in the Late 19th — First Half of the 20th Century." Ukrainian Studies, no. 1(78) (May 20, 2021): 199–207. http://dx.doi.org/10.30840/2413-7065.1(78).2021.228310.

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The article considers the use of handicraft sheepskin and leather clothes in the wedding ceremonies of the Middle Dnieper Ukrainians in the late 19th – early 20th century. It is established that they have performed important ritual and protective functions. In particular, the ritual function means that clothes served as ritual attributes. In gifting ceremonies, the sheepskin and leather clothes had both practical and special semantic meanings (for example, by giving boots to the bride’s mother, the groom showed his respect and appreciation). The protective function is connected with ancient be

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Farber, Walter, and F. A. M. Wiggermann. "Mesopotamian Protective Spirits: The Ritual Texts." Journal of the American Oriental Society 116, no. 2 (1996): 263. http://dx.doi.org/10.2307/605703.

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Lama, Dipendra. "Symbolic Meaning of Disasters: Appeasing Malevolent Spirits through Ritualistic Practices in the Himalayan Community." Rigvedic Himalaya 1 (December 31, 2024): 55–71. https://doi.org/10.3126/jorh.v1i1.75191.

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This paper examines how a community affected by a flood disaster found unity and meaning through ritual practices, aiming to understand the complex nature of such catastrophic events. The floods that devastated Chame village in the central Himalayan region of Nepal between May and June 2021 prompted the local community to organize a four-day ritual designed to cleanse the negative influences and misfortune caused by the disaster. By maintaining sacred spaces, engaging in worship practices, intertwining nature with personal and communal existence, constructing protective shrines, and performing

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Юша, Жанна Монгеевна. "The Tuvan Depictions of Shamanic Headdresses." Tomsk Journal of Linguistics and Anthropology, no. 3(45) (July 18, 2024): 113–22. http://dx.doi.org/10.23951/2307-6119-2024-3-113-122.

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Рассматриваются мифологические представления тувинцев о шаманских головных уборах. Выявлено, что роль и значение ритуальных шапок магических специалистов, используемых в камланиях, широко трактовались в тувинской среде. В народных толкованиях о шаманских головных уборах нашли отражение главные концепции шаманизма – трехчастное деление мира, представления об избранности шамана, его роли в качестве посредника между миром людей и духов, духах-покровителях и помощниках шамана, значении и символике шаманской шапки в проведении камланий. Проанализированы семантические и прагматические аспекты изобра

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Baiazitova, Rozaliia R. "ELEMENTS OF ANCIENT BELIEFS IN BASHKIR MATERNITY RITUALS." Proceedings of the UFRC RAS. Series: History. Philology. Culture 1, no. 3 (2024): 261–66. http://dx.doi.org/10.31833/sifk/2024.1.3.029.

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The article deals with some customs and rituals associated with childbirth. The relevance of the conducted research is conditioned by the growing interest in the role of ethno-cultural values in modern society and increasing attention to the previously underexplored phenomena of everyday life. The study of folk customs, rituals and representations related to childbirth will contribute to the understanding of the deep layers of Bashkir spiritual culture. Maternity rituals represent an important aspect of Bashkir cultural tradition. It encompasses prenatal, as well as birth and postnatal rituals

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Triplett, Katja. "Putting a Face on the Pathogen and Its Nemesis." Asian Medicine 16, no. 1 (2021): 193–213. http://dx.doi.org/10.1163/15734218-12341490.

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Abstract In medieval Japan, so-called “four boundary demarcation rituals” were believed to turn invisible epidemic disease-bringing “demons” into visible beings. Making the demons visible, at least to the ritual experts involved, was a way of controlling them. The demons had a dual nature in that they harmed humans but could also become powerful protectors against disease and other calamities. This essay introduces the elaborate ritual culture of yin-yang divination, esoteric Buddhism, and kami worship in Japan, all of which involve “demonic” and protective deities. It explores images of two e

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Kornishina, Galina A. "Fire in the Ritual Culture of the Mordovinias: Origins, Traditions, Scope." Finno-Ugric world 16, no. 2 (2024): 203–13. http://dx.doi.org/10.15507/2076-2577.016.2024.02.203-213.

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Introduction. The ritual sphere of ethnic culture has traditionally been a subject of study in ethnology. In recent decades, new research approaches have emerged in this area, with a particular focus on the understanding that ritual practices in modern contexts serve as important factors of identification. This is especially relevant for the Mordovians, among whom assimilation processes are rapidly progressing. The goal of this study is to identify the origins, ritual functions, and the original and contemporary significance of fire and its derivatives (such as ash, charcoal, smoke, etc.) in t

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Granova, Mariia A. "Food in Rituals Associated with the Spirits-‘Masters’ of Loci in the Tradition of the Russians in the Perm Region (Based on Mythological Texts)." Вестник Пермского университета. Российская и зарубежная филология 15, no. 4 (2023): 14–24. http://dx.doi.org/10.17072/2073-6681-2023-4-14-24.

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The article discusses foods, dishes, and drinks used by the Russians of the Perm region in rituals related to the spirits-‘masters’ of loci (a spirit of the banya, house spirit, leshy (forest spirit), and mermaid). The research material included mythological texts recorded in various parts of the region and containing descriptions of these rituals. As shown by the analysis, it is more often that traditional dishes ofSlavic cuisine become part of the subject code of rituals associated with the spirits of loci, while dishes and drinks that were incorporated into the culture later (candies, port

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Mustofa, Aji, Listia Kurniati, Fuad Alfikri, Muhamad Najih Aisi, and Moh Ali Khusain. "Living Qur'an and Pencak Silat Culture: Practicing the Pager Wojo in Pagar Nusa UIN Saifuddin Zuhri Purwokerto." el Harakah: Jurnal Budaya Islam 27, no. 1 (2025): 99–122. https://doi.org/10.18860/eh.v27i1.31879.

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In the current digital age, there is a growing return to spiritual practices such as dhikr and Qur'anic recitation, which serve as sources of emotional resilience, moral grounding, and community cohesion within religious-based organizations like Pencak Silat Pagar Nusa. While studies on the integration of Islamic values in martial arts settings are growing, there remains a gap in understanding how specific Qur'anic verses, especially Ayat Kursi, are ritualized and pedagogically adapted in everyday spiritual practice. This study offers a novel contribution by examining the Pager Wojo ritual as

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Zaitsev, I. A. "From Ne Win to Min Aung Hlain: Astrology, Numerology and Apotropaic Rituals as a Part of Myanmar Military Elites Policy." Asia and Africa today, no. 5 (December 15, 2024): 23–31. http://dx.doi.org/10.31857/s032150750030846-2.

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The article raises the problem of public appeal to fortune-telling practices, such as astrology, numerology and special protective rituals (yadaya) by current military leaders of the Republic of the Union of Myanmar. It is noteworthy to say that such practices are inextricably linked with traditional Buddhist concept of kammic kingship. Such model draws on the so-called kammic path: improving kamma through merit-making activities as well as building or renovating stupas or Buddhist monasteries. Esoteric practices (astrology and numerology) provide donors with precise information on favorable t

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Shulman, Eviatar. "The Protective Buddha: On the Cosmological Logic of Paritta." Numen 66, no. 2-3 (2019): 207–42. http://dx.doi.org/10.1163/15685276-12341533.

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AbstractParitta — ritual chanting — is a central institution in Theravāda Buddhism, with deep roots in all historical forms of Buddhism in Asia. Nevertheless, no study provides a convincing framework for how the protective potency of the Buddha and his words is understood. Earlier strands of scholarship highlighted the psychological aspects of ritual chanting that were thought to have a positive effect on participants. Later scholars emphasized the role of paritta in the training of monks. These studies do not explain “how paritta works,” that is, for example, why, according to the views encap

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Fratkin, Elliot. "The loibon as sorcerer: a Samburu loibon among the Ariaal Rendille, 1973–87." Africa 61, no. 3 (1991): 318–33. http://dx.doi.org/10.2307/1160027.

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AbstractHistorical studies of the Maasai loibonok have emphasised their ritual and political leadership, particularly during the inter-Maasai warfare of the nineteenth century. This study of a modern Samburu loibon illustrates that the loibon's primary activity i n non-crisis periods is the private performance of rituals of divination (nkidong) and the dispensation of protective medicines (ntasim) to combat acts of sorcery. Although the loibon will occasionally perform public divinations and protect communities from natural misfortune with ntasim, these activities are infrequent and secondary

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Maulida, I. S., V. Anindhita, and F. A. Abidin. "Family Rituals and Problematic Smartphone Use in Adolescents." Jurnal Ilmu Keluarga dan Konsumen 16, no. 1 (2023): 13–22. http://dx.doi.org/10.24156/jikk.2023.16.1.13.

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Family factors have been identified as potential protective or risk factors for problematic smartphone use in adolescents, yet studies on family rituals as one of the important family factors are scarce. Therefore, this study investigates the relationship between family rituals and problematic smartphone use in adolescents. Family rituals were measured using the Family Ritual Questionnaire (FRQ), and problematic smartphone use was measured using the Mobile Phone Problematic Use Scale (MPPUS). Both measurements were validated in the Indonesian version. Using a cross-sectional approach, we appli

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Reitii, Halyna. "THE DEVIL IN THE CALENDAR AND RITUAL TRADITION OF TRANSCARPATHIAN DOLINIANS." Scientific Herald of Uzhhorod University. Series: History, no. 1 (52) (June 29, 2025): 192–203. https://doi.org/10.24144/2523-4498.1(52).2025.330916.

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The article is devoted to the analysis of the image of the devil as a demonological character in calendar and ritual tradition of Transcarpathian Dolinians. The research is based on unpublished field materials collected during ethnographic expeditions, as well as on the analysis of factual units of local, all-Ukrainian, and foreign origin. The text examines the features of the emergence of demonological beliefs associated with the image of the devil and their place within the traditional culture’s calendar cycle. This figure was known to the population under various names besides the term ment

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Wang, Ruijing. "Ritual Care: How the Akha Take Care of Their Small Kids?" Antropologia Portuguesa, no. 40 (December 12, 2023): 33–53. http://dx.doi.org/10.14195/2182-7982_40_2.

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This article draws on long-term fieldwork materials to explore a cosmological approach to the process of childcare among the Akha, an ethnic minority community in southwest of China. The article introduces the Akha definition of childhood in relation to their cosmology, showing how cosmological forces are vital to a child’s survival and health, and how this perception shapes villagers’ childcare practices. Children are viewed as creatures of both the human world and the ghost world, and human parents have to fight with ghosts to protect the life of their children. Two pairs of gods and goddess

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Yu, Xin. "Sacred Space, Material Culture, and Ritual Practice for Installing Parasols in Dunhuang." Religions 15, no. 11 (2024): 1408. http://dx.doi.org/10.3390/rel15111408.

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This paper aims to shed new light on the religious function and symbolic meaning of parasols (san 傘) in Buddhist ritual practices, tracing the origins of the concept and examining its representations in texts and art. The author focuses on manuscripts, particularly the “Liturgies for Installing Parasols” (Ansan wen 安傘文) from Dunhuang, and argues that parasols were used as special ritual instruments to guard the local community. Their sacred power stemmed from the apotheosis of the parasol’s practical function of shielding and protecting people, which was further enhanced by beliefs surrounding

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BURNAKOV, V. A. "PROFANE AND SACRED FUNCTION OF THE RAM IN THE TRADITIONAL RITUAL OF THE KHAKAS ASSOCIATED WITH THE WORLD OF CHILDHOOD (LATE XIX - MID XX CENTURIES)." Ethnography of Altai and Adjacent Territories 11 (2023): 80–85. http://dx.doi.org/10.37386/2687-0592-2023-11-80-85.

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The article analyzed the functions of a ram in the ritual practice of Khakas associated with the world of childhood. It is determined that the animal in question had great economic value and extreme demand in many areas of human life. It was revealed that the sacred function of the animal was expressed in endowing it with protective properties. The image of the ram and individual parts of his body acted as a popular charm and symbol of fertility. All this contributed to giving the ram a high semiotic status. In this regard, he was widely involved in rituals related to the child cycle - birth,

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JANEVSKI, Vladimir. "MALE RITUAL МАШКИ ОБРЕДНИ ПОВОРКИ ВО МАКЕДОНИЈА IN MACEDONIA". Cercetări și Studii. Etno - muzicologie, Bizantinologie, Etnologie 1, № 7 (2024): 103–18. https://doi.org/10.63702/csembe.2024.1.7.103.

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The subject of research on this topic is the male ritual processions in Macedonia. They are most often met as part of the winter ritual cycle, in the period of so called unbaptized days, that is, from January 7th to 9th. The main emphasis is placed on their classification and ethnocoreological characteristics, as well as their similarities as a unifying factor. This work explains their magical-protective function, territorial distribution, as well as their importance for the human community.

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IAKOVLIEVA, Olga, and Viktoriia HRYHORASH. "RITUALS ON CHRISTMAS HOLIDAYS AS A GENDER-MARKED DISCOURSE IN TRADITIONAL UKRAINIAN CULTURE." Lingua Montenegrina 25, no. 1 (2020): 417–33. https://doi.org/10.46584/lm.v25i1.782.

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The article reveals one of the longstanding oppositions of the male and female principles, taking into account axiological characteristics. The reasons for the destruction of patriarchal gender stereotypes, which are preserved in the Ukrainian ceremonial discourse, in particular during the Christmas holidays, are considered. The manifestations of stereotypes of femininity and masculinity in rituals during the preparation and the holiday itself (Christmas) in different regions of Ukraine are analysed in detail. The authors have identified, described and explained regional „inconsistencies“ in

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Erendzhenova, Yulia Yu. "Обряд отрезания «черного языка» и буддийский защитный ритуал (противоречия этических оснований)". Oriental studies 15, № 4 (2022): 777–87. http://dx.doi.org/10.22162/2619-0990-2022-62-4-777-787.

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Introduction. The article analyzes the Buddhist protective ritual against slander popular among Kalmyk Buddhists in the form of the rite of cutting off the ‘black tongue’. Despite studies prove a direct connection between the rite and pre-Buddhist beliefs, its practice by clerics who actively promote the Buddhist ideas of compassion and non-violence seems extremely controversial. Goals. The study aims to discover ethical foundations of the rite of cutting off the ‘black tongue’ within the system of Buddhist protective rituals and its potential for personal spiritual development. Materials and

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Erendzhenova, Yulia Yu. "Обряд отрезания «черного языка» и буддийский защитный ритуал (противоречия этических оснований)". Oriental studies 15, № 4 (2022): 777–87. http://dx.doi.org/10.22162/2619-0990-2022-61-4-777-787.

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Introduction. The article analyzes the Buddhist protective ritual against slander popular among Kalmyk Buddhists in the form of the rite of cutting off the ‘black tongue’. Despite studies prove a direct connection between the rite and pre-Buddhist beliefs, its practice by clerics who actively promote the Buddhist ideas of compassion and non-violence seems extremely controversial. Goals. The study aims to discover ethical foundations of the rite of cutting off the ‘black tongue’ within the system of Buddhist protective rituals and its potential for personal spiritual development. Materials and

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Panina, Tatiana. "Udmurt Healing Rituals. Semantic Models Of The Actional Code." Incantatio. An International Journal on Charms, Charmers and Charming 10 (August 2024): 10–20. http://dx.doi.org/10.7592/incantatio2022_10_panina.

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The purpose of this paper is to analyse the actional code of the Udmurt healing rite, considered as a cultural text. The scientific novelty of the work lies in the fact that the ritual actions of the healing rite are classified into groups according to the particular method of achieving the goal involved, something which takes into account the semantics of its actional component. The proposed classification is based on the system developed by E. E. Levkiyevskaya in her study of Slavic protective amulets. As a result of the analysis, the author has identified the main semantic models manifested

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Badmaev, A. A. "Cattle in Buryat Mythology and Ritual." Archaeology, Ethnology & Anthropology of Eurasia 49, no. 1 (2021): 116–25. http://dx.doi.org/10.17746/1563-0110.2021.49.1.108-115.

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This study addresses, on the basis of ethnographic, folkloric, linguistic, and field data, the role of cattle in Buryat myths and rites, with reference to their economic significance. Buryat words relating to the exteriors of animals, sex differences, etc. are listed. The bull image features in traditional Buryat systems of time calculation and in the tradition of giving protective names homonymical to words denoting the bull are described. Mythological beliefs concerning the cattle are analyzed. The Bulagats, a major Buryat subgroup, practiced the tribal cult of Bukha-noyon, to whom the bull

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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 (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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Oliphant, Vanessa, LaRicka Wingate, and Olufunke Benson. "Inviting Culture into Her Wellness: The Moderating Effects of African Centered Coping on Suicide Risk Factors Among Black Women." Journal of Ethnic and Cultural Studies 12, no. 5 (2025): 1–18. https://doi.org/10.29333/ejecs/2050.

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There is a need for greater emphasis to be placed on the lived experiences of Black women in psychological research, and more specifically, Black women’s experiences with suicide ideation. Despite having the lowest suicide rates, prior research indicates an increase in suicide ideation among Black women and girls. The current study aims to evaluate the moderating effects of Black women’s implementation of culturally specific ways of coping (i.e., Africultural coping skills) to pinpoint protective strategies against interpersonal suicide risk factors, thwarted belongingness, and perceived burde

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Boustan, Ra‘anan, and Joseph E. Sanzo. "Christian Magicians, Jewish Magical Idioms, and the Shared Magical Culture of Late Antiquity." Harvard Theological Review 110, no. 2 (2017): 217–40. http://dx.doi.org/10.1017/s0017816017000050.

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Some time in the late-fifth or early-sixth century CE, a ritual practitioner—operating in the environs of Oxyrhynchus, Egypt—created a protective amulet that reads, “Hôr, Hôr, Phôr, Elôei, Adônai, Iaô, Sabaôth, Michaêl, Jesus Christ. Help us and this house. Amen” (Ὡρ, Ὡρ, Φωρ, Ἐλωεί, Ἀδωναί, Ἰάω, Σαβαώθ, Μιχαήλ, Ἰεσοῦ Χριστέ· Βοήθι ἡμῖν καὶ τούτῳ οἴκῳ. ἀμήν). Each of the names used in the first part of this amulet, known as P.Oxy. VIII 1152 (=PGM P6a), is familiar from other ritual objects from late antiquity (approx. fourth to seventh centuries CE). But the juxtaposition of these divine names

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Burnakov, V. A., and A. A. Burnakov. "Sheep in the Traditional Khakas Ritual of the Children’s Cycle (Late 19th to Mid-20th Century)." Problems of Archaeology, Ethnography, Anthropology of Siberia and Neighboring Territories 27 (2021): 781–88. http://dx.doi.org/10.17746/2658-6193.2021.27.0781-0788.

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Domestic animals, including rams/sheep, always formed the basis of the economy and traditional rituals of the Khakas. This reality is reflected in the folklore and ritual practice of these people. Along with this, note that, in the Khakas ethnography, the ram/sheep and its image was never as a special subject of scientific research. This testifies to the novelty of the provided work. The purpose of this article is to determine the function of the ram in the Khakas rituals associated with the children’s cycle. The chronological framework of the study is limited to the framework of the late 19th

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Ефимова, Л. С., А. К. Абдрахманова, and Е. В. Зверева. "THE CEREMONIAL HAT - THE YAKUTS' DYABAKA: ETYMOLOGY, SEMIOTICS." SCIENTIFIC REVIEW OF SAYANO-ALTAI, no. 1(37) (January 18, 2024): 86–94. http://dx.doi.org/10.52782/kril.2023.1.37.007.

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В статье рассматриваются мировоззренческие основы символов и знаков на примере анализа обрядовой шапки - дьабака древних якутов. Источниками послужили фотоматериалы из музейных коллекций РЭМ, Якутского государственного объединенного музея истории и культуры народов Севера им. Ем. Ярославского, частная коллекция народного художника Якутии А. Н. Зверевой, также публикации по данной теме, включая научные исследования и иллюстративные издания и альбомы. Головной убор якутов является главным элементом в атрибутике обрядовых действий, имеет символическое значение и подчеркивает социальный статус. Ша

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Lewandowski, Cathleen A. "A Comparison of Protective Service Workers' Perceptions of Ritual and Sexual Abuse in Children." Journal of Child Sexual Abuse 4, no. 2 (1995): 67–81. http://dx.doi.org/10.1300/j070v04n02_04.

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Hawkins, Catherine A. "Pathogenic and Protective Relations in Alcoholic Families (I): Development of the Ritual Invasion Scale." Journal of Family Social Work 1, no. 4 (1996): 39–49. http://dx.doi.org/10.1300/j039v01n04_04.

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Gerke, Barbara. "Sowa Rigpa, Vajrayana Buddhism, and COVID-19 Vaccines in India and Bhutan." Asian Medicine 19, no. 1 (2024): 164–89. http://dx.doi.org/10.1163/15734218-12341553.

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Abstract In this paper, I explore how both the Central Tibetan Administration in Dharamsala, India, and the Bhutanese government utilized Buddhist leaders and religious practices to promote public health measures during the pandemic, considering that there was a high acceptance rate of COVID-19 vaccination in these Buddhist communities. I also touch upon how classical Sowa Rigpa understandings of infectious disease transmission and prevention might have played a role in vaccination acceptance. I hypothesize that Buddhist leaders in Dharamsala and in Bhutan were able to utilize their authority

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Le, Huy Hoang, Mayron Pereira Piccolo Ribeiro, and Clare Killikelly. "The Role of Vietnamese Mourning Culture in Grief Symptomatology – A Study Protocol." Grief 2, no. 1 (2025): 1–26. https://doi.org/10.70089/xdf7c696.

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Losing a loved one is a universal and inevitable part of life; however, the way that bereaved individuals grieve and cope with loss varies between cultures. Culturally bound symptoms of disordered grief often go unnoticed when assessed with Western-developed diagnostic tools. Additionally, culturally significant funerals and rituals to be carried out during the mourning period may serve an important role in defining the expression and presentation of grief. Funeral and mourning activities following the death of a family member in Viet Nam span over one year, consisting of rituals to be carried

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СОЛОВЬЕВА, Е. З. "Folklore and ritual practices of recruit sendoffs in the Orel Region." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (March 25, 2019): 59–67. http://dx.doi.org/10.26158/tk.2019.20.1.006.

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Статья посвящена современным ритуальным практикам проводов на военную службу в Орловском крае. Актуальность выбранной темы обусловлена тем, что до настоящего времени отсутствуют системные и детальные исследования ритуальных комплексов, сохранившихся на территории края, связанных с рекрутским циклом. Рассмотрению данного вопроса способствовала исследовательская работа, проведенная на территории Орловской области совместно с Государственным республиканским центром русского фольклора. Идея проекта принадлежала доктору педагогических наук, профессору А. С. Каргину. За годы работы над проектом (200

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Zhambalova, Sesegma G. "Ritual Hitching Posts Serge Among the Buryats in the 21st Century." Humanitarian Vector 18, no. 1 (2023): 123–32. http://dx.doi.org/10.21209/1996-7853-2023-18-1-123-132.

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The article deals with a little-studied topic with the aim of studying localization of Buryat ritual hitching posts serge in the space from Ust-Orda district to Cape Khoboy on Olkhon Island in the 21st century. The article is based on the field observations and materials, literary and electronic sources. The hypothesis of the study was proved – in conditions of globalization and active increase in international tourist flows, the Buryats are expanding the boundaries of their own sacred world to create a specific system of protective mechanisms against intensive foreign cultural influence. Sacr

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McGowan, Kaja M. "The protective power of ‘wearing letters’ and ‘attiring texts’ in eighteenth-century Bali." Journal of Southeast Asian Studies 53, no. 1-2 (2022): 349–52. http://dx.doi.org/10.1017/s0022463422000315.

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When confronted with Hindu and Islamic script-bearing objects in Southeast Asia, I often find myself asking ‘What is a text?’ Such dynamic objects are often believed to be imbued with life and to partner with humans and other sentient beings in ritual exchanges, particularly where protection is required. This question has deeply informed my own work so, when reading Richard Fox's More than words: Transforming script, agency, and collective life in Bali (Cornell University Press, 2018), I felt I was in the presence of a like-minded scholar whose interests resonate with my own. It is an honour t

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Eckardt, Hella, and Sandie Williams. "The Sound of Magic? Bells in Roman Britain." Britannia 49 (March 8, 2018): 179–210. http://dx.doi.org/10.1017/s0068113x18000028.

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AbstractBells are recorded in many published excavation reports from Roman sites, but there has been no previous study of the British material. This paper explores the significance of bells in the Roman world from both a ritual and a functional perspective. We create a first typology of Romano-British bells, provide an understanding of their chronology and examine any spatial and social differences in their use. Special attention is paid to bells from funerary or ritual contexts in order to explore the symbolic significance of these small objects. Bells from other parts of the Roman world are

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PETROVA, Olga L. "PENDHOK FEATURES OF SURAKARTA KERIS." Southeast Asia: Actual Problems of Development, no. 4(57) (2022): 241–52. http://dx.doi.org/10.31696/2072-8271-2022-4-4-57-241-252.

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There are many different traditional daggers in Indonesia, each with its own local characteristics. Javanese daggers are usually called kris (keris). Kris consists of a blade, hilt, scabbard and pendhok. Pendhok is a protective decorative covering on the scabbard, usually made of various metals and adorned with precious stones. The kris is commonly used in ceremonial and ritual activities, and a beautifully decorated pendhok can often cost more than the blade itself. This article is devoted to the features of pendhok kris of Surakarta.

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Dampilova, Liudmila S., та Ekaterina V. Sundueva. "Функции змеи в обрядовом фольклоре монгольских народов". Oriental Studies 13, № 4 (2020): 1167–76. http://dx.doi.org/10.22162/2619-0990-2020-50-4-1167-1176.

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Introduction. In mythologies of the world, the image of the snake ranks among the most studied characters and has various interpretations. In folklore of Turko-Mongols, it has also been a subject of multiple analyses. Still, the article makes a first attempt at revealing the image of the snake as a taboo sacred character in ritual folklore of the Mongolic peoples. Goals. The paper primarily seeks to identify functions of the snake therein, delineate the symbolic framework, reveal positive and negative connotations. Materials and Methods. The main research method employed is that of comparative

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Hern, Warren M. "Yushin Huemena: Visions of the Spirit World, Art, Design, Medicine and Protective Spirits in Shipibo Ritual." Tipití: Journal of the Society for the Anthropology of Lowland South America 14, no. 1 (2016): 1–14. http://dx.doi.org/10.70845/2572-3626.1218.

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Namazli, Amin. "“QIRXTÖKMƏ” XALQ İNANCI ARXETİPLƏRİNİN FOLKLORŞÜNASLIQ METODOLOGİYASINDA TƏTBİQİ." Scientific Works 20, no. 3 (2024): 188–91. http://dx.doi.org/10.62706/bqiz.2024.v20i3.20.

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This study analyzes the mythological, psychological, and folkloric origins of talismans in Azerbaijani folk beliefs. The research particularly focuses on the social and cultural functions of talismans used to protect children from the evil eye. It examines the symbolic connections between these talismans, shaped by ancient beliefs, and elements of nature and mythological figures. The method involves the examination of folkloric texts and ritual practices, supplemented by field studies and psychoanalytic approaches. The study demonstrates how talismans serve a protective function within the myt

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Melala, Al-Farabi, and Abdul Halim. "The Turun Mani Tradition in Gayo: an Analysis of Hadith on Aqiqah in Central Aceh." AT-TURAS: Jurnal Studi Keislaman 11, no. 2 (2024): 210–24. https://doi.org/10.33650/at-turas.v11i2.9717.

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This study explores the integration of local traditions within Islam through an examination of the Turun Mani tradition among the Gayo community in Central Aceh. This tradition represents a unique implementation of the Aqiqah ritual, incorporating local cultural elements and reflecting harmony between Islamic teachings and local customs. The research aims to examine the practice of the Turun Mani tradition, understand the Gayo community's perception of hadiths related to Aqiqah, and analyze the quality of the referenced hadiths. Employing a qualitative method with a living hadith approach, thi

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Badmaev, A. A. "Sable in the traditional culture of the Buryats." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 2(61) (June 15, 2023): 151–56. http://dx.doi.org/10.20874/2071-0437-2023-61-2-12.

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The work is aimed at identifying the image of the sable in the traditional worldview and rituals of the Buryats. The chronological boundaries of the study are determined by the time of functioning and translation of the com-plex of traditional beliefs and rituals among the Buryats — the end of the 19th — middle of the 20th century. Geo-graphically, the study is focused on the Baikal region, which encompasses the ethnic Buryatia. Linguistic, folklore and ethnographic sources have been used for this research. Comparison-collation and structural-semiotic meth-ods have been used to explore the res

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Stuart, Daniel M. "Local Cure, Global Chant: Performing Theravadic Awakening in the Footsteps of the Ledi Sayadaw." Numen 71, no. 2-3 (2024): 256–302. http://dx.doi.org/10.1163/15685276-20240006.

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Abstract This article takes as its starting point a repertoire of protective texts and practices articulated as ritual therapeutics in the early twentieth century by the well-known Burmese scholar-monk, the Ledi Sayadaw. Through an exploration of meditation-practice, meditation-teaching, and meditation-performance contexts in postcolonial Burma and India, I demonstrate the ways in which such texts and practices were adapted and refigured within the teaching models of two important twentieth-century Vipassanā meditation masters, Sayagyi U Ba Khin and S. N. Goenka. I argue that these protective

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Zinnatullina, Guliuza. "Amulets in the traditional culture of the Siberian Tatars." Исторический журнал: научные исследования, no. 6 (June 2024): 188–201. https://doi.org/10.7256/2454-0609.2024.6.72724.

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This article discusses the topic of amulets as an important element of protective magic in the traditional culture of the Siberian Tatars. Amulets, which have existed since ancient times, play a key role in creating a safe psychological environment for a person and his living space. Despite religious prohibitions, amulets have retained their relevance and continue to be used in modern society. The purpose of the study is a comprehensive analysis of the amulets of the Siberian Tatars, including the specification of terms reflecting their meaning, the definition of the main functions and the ide

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A., KHARINSKII, PORTNIAGIN M., and Ivanov G. "SOLYANKA - FORT-SANCTUARY IN THE FLOODPLAIN OF THE KUDA RIVER (BAIKAL REGION)." Preservation and study of the cultural heritage of the Altai Territory 27 (2021): 336–44. http://dx.doi.org/10.14258/2411-1503.2021.27.51.

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Ancient sanctuaries located on elevated areas became known to archaeologists in the territory of the Kudinskaya Valley (Baikal region) at the end of the 19th century. Their territory is separated from the surrounding area by protective structures -ramparts or ditches. In this regard, they received the name of the fort-sanctuary. Rituals dedicated to heavenly deities were held on their territory. Currently, such archaeological sites are dated within the Ist -beginning of the 2nd millennium AD. In 2019, earth reconnaissance work was carried out at one of the ancient sanctuaries located in the So

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Puguh, Dhanang Respati, Rabith Jihan Amaruli, and Mahendra Pudji Utama. "COVID-19 Pandemic, Javanese Rituals, and Social Solidarity." E3S Web of Conferences 317 (2021): 01045. http://dx.doi.org/10.1051/e3sconf/202131701045.

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The COVID-19 Pandemic has been going on for more than a year in Indonesia. The Indonesian government has been struggling to manage this Pandemic in various ways by implementing health protocols, Large-Scale Social Restrictions (PSBB), and vaccinations. This article discusses the efforts made by the Javanese people in coping with the COVID-19 Pandemic by using literature study methods and observations of the realities that occurred during the Pandemic in Semarang. The discussion focused on cultural practices carried out by Semarang society to overcome the COVID-19 Pandemic, such as the ritual o

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Hussain, Fabliha, and Faisal Dubash. "BC07 Hair oiling: a paradigm shift in the deep-rooted ritual from East to West." British Journal of Dermatology 191, Supplement_1 (2024): i72—i73. http://dx.doi.org/10.1093/bjd/ljae090.147.

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Abstract For centuries, generations of African and South Asian women have continued the cultural practice of hair oiling. Pure coconut, castor, amla and argan oils have been used, typically as a prewash ritual. While there is limited clinical evidence on the role of hair oils in trichology, they remain both accessible and inexpensive with a relatively minimal risk profile. The continual rise of globalization and social media, and increased self-care awareness, are factors that have driven their popularity in recent years. The demonstrable shift in mainstream appeal for hair oiling in the West

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