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1
Yule, Julia, Ephraim Vhutuza, and Christina Gwirayi. "‘Kunemera Mufi’: Exploring Performance at Korekore Funerals." DANDE Journal of Social Sciences and Communication 2, no. 1 (January 1, 2017): 75–79. http://dx.doi.org/10.15641/dande.v2i1.35.
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The study reconnoitred elements of performance that are found at Korekore funerals. The purpose of the study was to revisit indigenous performance practices and elaborate elements of performance that are embodied within. Korekore funerals of Guruve district, Zimbabwe were used as a case study in this article. The paper argues that Korekore funerals demonstrate the use of theatre elements where space, actors, stagecraft and improvisation are key to a ‘Kunemera Mufi’ production. We argue that the ‘Kunemera Mufi’ at a typical Korekore funeral demonstrate the fact that theatre has always existed among the indigenous African people well before the first Whiteman came to Africa. Theatre was and remains part of the everyday activities among the Korekore, not only at funerals but also in other everyday chores such as hunting, work, child games, rites of passages, rituals and ceremonies. Thus, the paper argues against the Eurocentric definition of theatre or performance by elaborating the elements of performance at a Korekore funeral.
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Suprun-Yaremko, Nadiya. "Kuban Ukrainian-Cossack Wedding: Songs & Ceremonial, structural analysis." Ethnomusic 14, no. 1 (2018): 47–73. http://dx.doi.org/10.33398/2523-4846-2019-14-1-47-73.
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In current article author presents traditional Kuban Ukrainian-Cossack wedding, on the ground of typological data, archived in 268 items, recorded in 46 settlements of historical Chornomorya (contemporary Kyban lowlands region of Russian Federation), transcribed and archived according to the historically reconstructed wedding ceremony of procession 29 magical rites. Overall the collection is subdivided upon the rites of initiation, wedding & post-wedding ceremonies; by 62 structural-melodical typology-recitatory-exclamational (134), cantilena (31), of mixed types (102), dancant (1). The recitatory-exclamatory songs constitute the core of wedding ceremonies, cantilena mixed - the historical epic songs, cantilena mixed dancant – the core of common non-ritual songs. The initiation rites (82) correspond to 10 ceremonies-wooing, betrothal, engagement, crowning of a wreath, maiden evensongs, summon songs, wedding feast, orphan songs, wedlock. 178 items illustrate 16 wedding rites of ceremony, according to wedlock, wedding feast, redemption of the bride, treatment of bride, ritual maiden evensongs, wedlock attire, the departure of the bride. 8 songs correspond to three rites of post-wedding ceremony. The recitatory-exclamatiory songs are performed on every ceremony of a rite (as an integral rite) or interferential (as co-habitative, musicianship of a ceremonial), formulating a polythem atic and polysemantic ceremony. In dramatical-epic songs the melodic embellishments flourish over the vocalized vowels. 15 non-ritual lirycal songs were performed irregarding of the ceremony. Ethnomusical analysis arguably supports the theory of common historical origin and background of songs and rites under consideration, preserved in commemoration of singers, the legacy of kuban history' historical traditions, of rytmicall cowariative combinatories and art of vocalizing and embellishments.
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Suprun-Yaremko, Nadiya. "Kuban Ukrainian-Cossack Wedding: Songs & Ceremonial, structural analysis." Ethnomusic 14, no. 1 (2018): 47–73. http://dx.doi.org/10.33398/2523-4846-2018-14-47-73.
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In current article author presents traditional Kuban Ukrainian-Cossack wedding, on the ground of typological data, archived in 268 items, recorded in 46 settlements of historical Chornomorya (contemporary Kyban lowlands region of Russian Federation), transcribed and archived according to the historically reconstructed wedding ceremony of procession 29 magical rites. Overall the collection is subdivided upon the rites of initiation, wedding & post-wedding ceremonies; by 62 structural-melodical typology-recitatory-exclamational (134), cantilena (31), of mixed types (102), dancant (1). The recitatory-exclamatory songs constitute the core of wedding ceremonies, cantilena mixed - the historical epic songs, cantilena mixed dancant – the core of common non-ritual songs. The initiation rites (82) correspond to 10 ceremonies-wooing, betrothal, engagement, crowning of a wreath, maiden evensongs, summon songs, wedding feast, orphan songs, wedlock. 178 items illustrate 16 wedding rites of ceremony, according to wedlock, wedding feast, redemption of the bride, treatment of bride, ritual maiden evensongs, wedlock attire, the departure of the bride. 8 songs correspond to three rites of post-wedding ceremony. The recitatory-exclamatiory songs are performed on every ceremony of a rite (as an integral rite) or interferential (as co-habitative, musicianship of a ceremonial), formulating a polythem atic and polysemantic ceremony. In dramatical-epic songs the melodic embellishments flourish over the vocalized vowels. 15 non-ritual lirycal songs were performed irregarding of the ceremony. Ethnomusical analysis arguably supports the theory of common historical origin and background of songs and rites under consideration, preserved in commemoration of singers, the legacy of kuban history' historical traditions, of rytmicall cowariative combinatories and art of vocalizing and embellishments.
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Brown, Linda A. "Planting the Bones: Hunting Ceremonialism at Contemporary and Nineteenth-Century Shrines in the Guatemalan Highlands." Latin American Antiquity 16, no. 2 (June 2005): 131–46. http://dx.doi.org/10.2307/30042808.
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AbstractFrom the Classic period to the present, scholars have documented the widespread Maya belief in a supernatural guardian of the animals who must be appeased in hunting rituals. Despite this resilience, features and deposits entering the archaeological record as a result of hunting ceremonies remain largely unknown. I describe several contemporary and nineteenth-century shrines used for hunting rites in the Maya highlands of Guatemala. These sites contain a unique feature, a ritual fauna cache, which consists of animal remains secondarily deposited during hunting ceremonies. The formation of these caches is informed by two beliefs with historical time depth: (1) the belief in a guardian of animals and (2) the symbolic conflation of bone and regeneration. The unique life history of remains in hunting-related ritual fauna caches suggests a hypothesis for puzzling deposits of mammal remains recovered archaeologically in lowland Maya caves. These may have functioned in hunting rites designed to placate the animal guardian and ensure the regeneration of the species via ceremonies that incorporated the secondary discard of skeletal remains. A review of the ethnographic literature from the Lenca, Huichol, Nahua, Tlapanec, and Mixe areas reveals similar hunting rites indicating a broader Mesoamerican ritual practice.
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Oladipo, Olufunmilola Temitayo. "Song texts as instruments of communication in “Alaga Iduro” and “Alaga Ijokoo” musical performances during engagement ceremonies." EJOTMAS: Ekpoma Journal of Theatre and Media Arts 7, no. 1-2 (April 15, 2020): 433–46. http://dx.doi.org/10.4314/ejotmas.v7i1-2.29.
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Alaga (Iduro and Ijokoo) are masters of Yoruba traditional marriage ceremonies. Through various musical performances, they conduct Yoruba traditional marriage ceremonies. The article notates and examines song texts as instruments of communication in Alaga (Iduro and Ijoko) musical performances. During traditional ceremonies may be integrated with events, either to set the mood for actions or to provide an outlet for expressing the feelings they generate. Masters of marriage ceremonies, through songs reveal various stages of nuptial performances. The article concludes by analyzing the import of the Alaga song texts to Yoruba marriage rites.
Keywords: Song texts, Instruments of communication, Musical performances, Engagement ceremonies, Alaga
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Dziurdzik, Tomasz. "Znaczenie uroczystości kultowych w życiu społecznym armii rzymskiej okresu pryncypatu w świetle Feriale duranum." Vox Patrum 63 (July 15, 2015): 273–86. http://dx.doi.org/10.31743/vp.3564.
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The aim of the present paper is to thoroughly reconstruct the meaning of the official cult ceremonies for the social life of the Roman Imperial army. Crucial to the analysis is the evidence produced by the Feriale Duranum, a papyrus document dating to the reign of Severus Alexander, but supported also by other sources. The matter of loyalty to the state and ruler is characteristic of most military ceremonies. Hierarchy and social order are emphasised as well, all four being values important for the military ideology. Participation in the same rites influenced the morale and esprit de corps not only in a particular unit, but also within the whole army. Therefore one can view the rites as an expression of a military identity, serving also to distinguish the soldiers as a separate social group. The official holidays were also of importance for the private life of a soldier, being one of few occasions when exemption from work and free time were granted. This made such ceremonies a welcome break from camp routine. As such, the official military religious rites were vital for the social life of both individual soldiers and military communities, be it units or even the whole army.
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Grzesiak, Emilia. "Społeczne konstruowanie rytuałów i symboli akademickich." Studia Edukacyjne, no. 53 (June 15, 2019): 27–39. http://dx.doi.org/10.14746/se.2019.53.2.
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Rites and ceremonies are very important in university reality. They are extremely important for maintaining the continuity of academic values and highlighting the rank of certain events, which is particularly visible during various academic ceremonies. This article will be devoted to academic rituals, ceremonies and symbols in the context of their social meaning and values. I refer this issue to other dimensions of socio-cultural reality (including ceremonial court practices), I will look for similarities, explaining their significance and roles. I will try to justify how – regarding their long history and tradition – we can understand them in the 21st century.
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Khalili Kolahian, Shiva. "An analytical study of the ritual ceremonies in Iranian performing arts, a case study of Travellers." CINEJ Cinema Journal 8, no. 2 (December 3, 2020): 217–46. http://dx.doi.org/10.5195/cinej.2020.260.
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Rites and myths are important parts of the identity and the culture of every nation. Iranian rites and performing arts, as a part of Iranian art and culture, which has always got attention throughout history, can help us recognize ancient Iranian culture and history. Cinema, among other interactive arts, has sometimes been able to portray ritual arts well. Travellers movie, made by Bahram Beyzai, is one of the most prominent examples of the visualization of ritual arts in Iran, because the movie consists of three parts, like the three theaters, in which the rites are portrayed as the main story of the movie, and the Persian culture and customs have been exhibited. This paper, which its research method is descriptive-analytical, examines the standing of rites and ritual arts in Travellers movie and analyzes its atmosphere regarding to performing rituals. Its scene design changes as the script process, so that the application of elements such as light and color, and their intensity and reduction in different mental conditions, from pleasure to mourning, has been considered wisely, and the atmosphere has a dramatic impact on the audience in different scenes. The lighting and the coloring of the scenes in the movie, indicates a tribute to beliefs and faith in rites and ritual arts.
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Zaitsev, D. M. "Traditional ceremonies and worships in East-Slavic paganism." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, no. 2 (May 18, 2020): 145–51. http://dx.doi.org/10.29235/2524-2369-2020-65-2-145-151.
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This article is relevant, first of all, for compatriots, as it addresses issues of the cultural heritage of Eastern Slavic peoples. The article discusses worship and rituals in East Slavic paganism as the most important part of the religious life of Belarusians, Ukrainians and Russians. The issues of the origin and development of these phenomena are analyzed. Numerous examples show the diversity and importance of the system of rites, rituals and worship in ancient and modern Slavic paganism. It is noted that the activities and heritage of the wanderers and the Magi are significant material for studying the culture of our ancestors. The most visited religious objects are distinguished: first of all, sanctuaries, temples, burial mounds, burials of the Magi, the graves of ancient Russian princes of the pre-Christian time. For thousands of neo-pagans, the reverent attitude to the object of worship serves as the fulfillment of the will of the ancestors. The purpose of the study is to identify the features of worship and rites in East Slavic paganism, to show the influence of historical, geographical, cultural factors on their formation. This work may be useful for solving urgent problems of interaction with representatives of different religious denominations.
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Akchayev, Farrukh, Hakima Davlatova, and Dilnoza Jumanazarova. "Views and customs of Jizzakh people regarding parturition." Общество и инновации 2, no. 5/S (June 16, 2021): 22–29. http://dx.doi.org/10.47689/2181-1415-vol2-iss5/s-pp22-29.
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In this article, traces of ancient devout beliefs within the views of the peoples of the Jizzakh oasis on childbearing are displayed in the following cases; that is, within the rites and ceremonies held in the holy shrines and shrines; within the sanctification of certain attributes, in the traditions and ceremonies organized by the bakhshis in the homes of the people, and in the advantageous encounter with Islamic conventions indeed today, it is explained on the basis of ethnographic information obtained in the course of field investigate. At the same time, there are well known sees that epitomize the appearances of antiquated religious convictions that have been preserved in these traditions and ceremonies; the transformational forms in them and the ethnolocal aspects of the ceremonies performed are proved.
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Osmanov, Akhmed, Magomedkhabib Seferbekov, and Ruslan Seferbekov. "On Some Pre-Islamic Beliefs among the Gidatli-Avars." Iran and the Caucasus 22, no. 2 (June 22, 2018): 155–59. http://dx.doi.org/10.1163/1573384x-20180204.
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The paper describes several interesting details from the rich repository of folk beliefs, cults, rites and ceremonies of obviously pre-Islamic nature, recorded among the Gidatlis. The latter are a sub-ethnic group of the Avars living in the Shamil region of Dagestan.
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Borkowska, Urszula. "The Funeral Ceremonies of the Polish Kings from the Fourteenth to the Eighteenth Centuries." Journal of Ecclesiastical History 36, no. 4 (October 1985): 513–34. http://dx.doi.org/10.1017/s0022046900043980.
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Coronations, grand royal entrances and the ceremonies of royal burials were public manifestations of the ‘sacra maiestas regia’. The Polish ceremonies had close parallels in other European monarchies, and also their own special features. The rites formed a symbolic drama with social and political overtones; they were needed to preserve order in the human community. Recent studies in this region have brought interesting results, especially when seen in a long perspective of time and with due contemplation of the mentality and attitudes behind the outward show.
13
Redding, Nancy P., and William D. Dowling. "Rites of Passage Among Women Reentering Higher Education." Adult Education Quarterly 42, no. 4 (June 1992): 221–36. http://dx.doi.org/10.1177/074171369204200402.
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The purpose of this article is to review the rites of passage concept; to describe the rites developing among reentry women in both university and home environments; and, finally, to discuss the purposes of and necessity for such rites. Nineteen adult women students were interviewed in depth on the campus of a major midwestern university. Analysis of the data indicates that reentry women and their families are fashioning rites of passage peculiar to their return to higher education in quest of a degree. These rituals facilitate the transition, offer approval, and mark progress during the passage from non-degreed to degreed status. Spontaneous development of ceremonies suggests there are some needs specific to women who are simultaneously student, wife, and mother that are not being met by traditional university rituals and familial practices.
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Kosintsev, P. A., O. P. Bachura, and V. S. Panov. "REMAINS OF BROWN BEAR (URSUS ARCTOS L.) FROM THE KANINSKAYA CAVE SANCTUARY IN THE NORTHERN URALS." Archaeology, Ethnology & Anthropology of Eurasia 46, no. 2 (June 29, 2018): 131–39. http://dx.doi.org/10.17746/1563-0110.2018.46.2.131-139.
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Fossil remains of brown bear from Kaninskaya cave in the northern Ural are described. They were accumulated during the Late Bronze Age, Early Iron Age, and Late Iron Age as a result of human activity. We analyze the composition of skeletal elements and the nature of their fragmentation. Sex and age of individuals whose bones were apparently used in rituals are assessed, and the seasonality of these ceremonies is evaluated. The main object of ceremonial actions during all chronological periods was the head. Crania and mandibles were cracked into several parts according to one and the same fashion. Other skeletal parts were used much less often. Most postcranial bones were likewise broken into several pieces. Such practices differ from modern Ob Ugrian bear rituals. In the Bronze Age, heads of adult male and female bears were used, and the ceremonies were performed mainly in winter, less often in summer and autumn, and very rarely in spring. In the Iron Age, too, heads of adult animals, mostly males, were used, and ceremonies were held throughout the year but more often in summer and in winter. Seasonal bear rites were not practiced. Certain elements of rites, differing from those of modern Ob Ugrians, are reconstructed. Modern Ob Ugrian bear rituals were formed in the Late Iron Age.
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Rejowska, Agata. "Humanist Weddings in Poland: The Various Motivations of Couples." Sociology of Religion 82, no. 3 (March 18, 2021): 281–304. http://dx.doi.org/10.1093/socrel/sraa060.
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Abstract There has been a recent increase in the popularity of humanist (individualized and mostly secular) marriage ceremonies in Poland. The propagators of humanist weddings consider these rites of passage as an alternative to both civil ceremonies, which are seen as “bland” and “template,” and also to their religious, especially Catholic, counterparts. The conducted research reveals the various motivations of people who decide on a humanist marriage ceremony. In addition to “nonreligious” or “antireligious” motivation, the analysis also pinpoints “anti-institutional,” “individualistic,” and “practical” motives. The paper analyzes these various motivations. It additionally addresses the issue of the individualization of humanist weddings and the limits of this process. By drawing upon Neil Gross’s distinction between regulative and meaning-constitutive traditions, I argue that while humanist ceremonies are a sign of the undermining of the regulative traditions and their power, couples still deploy meaning-constitutive traditions to anchor their ceremonies.
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Jamison, Stephanie W., and Marcelle Saindon. "Ceremonies funeraires et postfuneraires en Inde: La tradition derriere les rites." Journal of the American Oriental Society 123, no. 3 (July 2003): 708. http://dx.doi.org/10.2307/3217795.
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Tarabout, Gilles, and Marcelle Saindon. "Ceremonies Funeraires et Postfuneraires en Inde: La Tradition Derriere les Rites." Pacific Affairs 74, no. 3 (2001): 449. http://dx.doi.org/10.2307/3557782.
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Tsukahara, Yasuko. "State Ceremony and Music in Meiji-era Japan." Nineteenth-Century Music Review 10, no. 2 (December 2013): 223–38. http://dx.doi.org/10.1017/s1479409813000244.
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The music culture of Japan following the Meiji Restoration of 1868 is characterized by the coexistence and interdependent development of three types of music: (1) traditional music passed down from the Edo period (1603–1867) as exemplified by gagaku (court music); (2) the Western music that entered the country and became established after it was opened to the outside world; and (3) modern songs that were the first to be created in East Asia, such as shōka and gunka (school and military songs). These three types of music each played the role required of them by the Meiji state, and they became indispensable elements of the music culture of modern Japan. Traditional music is an irreplaceable fund of original musical expression intrinsic to Japan, Western music offers a common language facilitating musical contact in international society, especially with countries of the West, and modern songs are an essential tool for unifying the Japanese people through the act of ‘singing together in Japanese’.This article examines the way in which the coexistence of these three types of music began, from the perspective of the musical expression of national identity in the state ceremonies of the Meiji era, namely imperial rites, military ceremonies and school ceremonies. Gagaku was reorganized and strengthened in the 1870s as the music of Japan's imperial rites, and it was given priority both within Japan and overseas, as the most intrinsic of Japan's genres of traditional music. The gagaku scales, defined clearly only from 1878 onwards, were used to amalgamate the musical language of Japan's state ceremonies by their use in ceremonial pieces for military and school ceremonies. This article clarifies the special role played by gagaku in post-Restoration nineteenth-century Japan.
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Molchanova, Lyudmila Anatolyevna. "UDMURT CLOTHES IN TRADITIONAL CEREMONIES." Yearbook of Finno-Ugric Studies 14, no. 1 (March 27, 2020): 131–37. http://dx.doi.org/10.35634/2224-9443-2020-14-1-131-137.
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This article discusses the role of traditional clothing in Udmurt ritual practices. The way garments are worn, the use of items and rites and, most of all, the semantics of costume patterns tell us about the inseparable connection between costumes and ritual ceremonies, and about the deep symbolic significance attributed to the costumes by the participants of the ritual. The main familial cult of the Udmurts is vorshood. The vorshood complex is multifaceted and polysemantic. It is embodied in the area, in poetry, in prayers, in legends and in rituals. The vorshood family tree has the highest sacral significance to Udmurts. Tree symbols prevail in items of embroidery and decorations. One can see embroidered trees on the śulyks (kerchiefs), belts, headscarves, sleeves of a shirt and on breastplates. The holistic woman figure in the costume is compared to the world tree not only in the Udmurt traditions. The costume, with its ’magic’ symbolism, in a traditional society is inseparable from ritual activities, whereas costume patterns act like ‘guides’ for human beings to the supreme powers of nature. It is vividly seen by the example of Udmurt costume ornaments.
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Gholizadeh, Azar, and Mahmoud Navarbafzadeh. "The Ethnographic Description and Analysis for Culture of Hajj-Ceremonies Performance and Its Impact on Public Social Relations in Shooshtar City (Iran)." Asian Social Science 12, no. 11 (October 13, 2016): 1. http://dx.doi.org/10.5539/ass.v12n11p1.
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Ten thousand thousands of people move from their own homeland and city toward Hejaz every year in order to perform hajj minor (Omareh Mofradeh) and major (Hajj Tamatto) pilgrimages as one of the most splendid religious prayers of Muslims. The Hajj culture is one of the precious, dynamic, and live sources of which the spirit of life, morality, and philosophy of life is induced and inspired. It familiarizes public emotion and insight within framework of rites and ceremonial activities by the aid of its latent values, norms, mysteries, and secrets. It is hereby followed by a pleasant pattern for life and dramatic effect in social ties. The present article is intended to conduct an ethnographic description and analysis on Hajj culture and its impact on public social relations among people of Shooshtar city (Iran, Khuzestan province) through employing ethnographical technique and for the sake of data collection some tools have been utilized including oral history, observation, and in-depth interview. The resultant findings have signified this point that hajj culture might noticeably effect on social ties and relations where this significant effect is surely visible in ethnic customs and ceremonies of the people. The people hold this ceremony with a lot of enthusiasm and eager similar to the past that is deemed as a type of thanksgiving and prayer for God as creator. Despite of public eager and enthusiasm for participation and holding these ceremonies and rites, the lavish luxuriousness phenomenon has been accustomed in their performance as well that caused their social relations not to be proportionally performed to cultural values of hajj and in other words a type of haughtiness, masquerading, and envy has been observed in performing these ceremonies and rites.
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Singh, Dr W. Dhiren, Dr Oinam Ranjit Singh, and Dr Th Mina Devi. "The Rites Of Passage Of The Natives Of Northeast India: The Kharams Of Manipur." History Research Journal 5, no. 5 (September 26, 2019): 148–58. http://dx.doi.org/10.26643/hrj.v5i5.8055.
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The rites of passage are the rites and ceremonies that mark the transition of an individual from one stage to another. These processes consist of separation, transition and incorporation into the new environment. It covers birth, marriage and death. The article attempts to delve into the lifecycle ceremonies of the Kharam and Liangmei inhabitants in Manipur. In pregnancy and child birth, the Kharams take every precaution not to occur any unwanted incident to the mother and child. In naming of the child, rituals like Ratha Kakoi and Laamtol are performed for social recognition and protection of the child. In marriage, they follow clan exogamy and observe certain rituals like Asrke Ka-en and Tui Kahe. Aarke-ka-en is an omen observation performed by the Kathem (village priest) sacrificing a cock. Death is the final crisis in the lifecycle of an individual; and death rituals are meant to ensure for safe passage of the soul to the Kathikho (village of death). It is believed that the departed soul does not go to the Kathikho until the Kumbu Kathak (last mortuary rite) is performed after one or two years. And the soul of unnatural death is not permitted to live in the Kathikho. The Liangmeis also perform rites and rituals in birth, marriage and death for wellbeing, prosperity and safe journey of the soul to the land of death.
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Salibová, Dima. "Ayahuasca Ethno-tourism and its Impact on the Indigenous Shuar Community (Ecuador) and Western Participants." Český lid 107, no. 4 (September 15, 2020): 511–32. http://dx.doi.org/10.21104/cl.2020.4.05.
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An indigenous Shuar community in Ecuador have been hosting tourists seeking retreats that feature traditional medicinal plants such as ayahuasca and tobacco. The community has provided individual ceremonies with the plants, or more complex rites such as Natemamu. Natemamu is a rite that is comprised of repetitive ceremonies lasting ten to twelve days, which involves drinking large quantities of Ayahuasca. The author primarily focuses on: 1) the commodification of the Shuar Natemamu rite as a product that is offered on the global market; and 2) the impacts of this commercial trade on the hosts and visitors. This article is based on data collected by means of participant observation, interviews, and audio-visual documentations. The findings imply that the introduction of western tourists to the Shuar community and its rites has contributed to processual changes to the rite and to ideational and material changes on both sides. Furthermore, the findings suggest that while the tourists experienced more ideational changes, the impact on Shuars was more material. This seems to be in accordance with the respective expectations of the encounter of both groups.
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Jakubiec, Alexandre. "RITES AND RELIGIOUS BELIEFS OF SOCRATES ACCORDING TO XENOPHON (APOLOGY OF SOCRATES 11 AND MEMORABILIA 1.1.2)." Classical Quarterly 67, no. 1 (March 16, 2017): 291–93. http://dx.doi.org/10.1017/s0009838817000271.
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Two excerpts from Xenophon, in which he states that Socrates avidly practised religious ceremonies promoted by Athens, are subject to two different interpretations by modern historians. For some, they are the proof that the Athenian city was only concerned with the rituals of its fellow citizens, and in no way with their beliefs. In contrast with this view, Hendrick Versnel feels that, by writing that Socrates performed ceremonies, Xenophon thinks that he proves that his master really did believe in the gods. Both of these interpretations are incorrect, as a careful new consideration of these passages can demonstrate.
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Kasselstrand, Isabella. "‘We Still Wanted That Sense of Occasion’: Traditions and Meaning-Making in Scottish Humanist Marriage Ceremonies." Scottish Affairs 27, no. 3 (August 2018): 273–93. http://dx.doi.org/10.3366/scot.2018.0244.
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As a secularising nation in Northern Europe, Scotland has, over the last few decades, experienced a steep decline in religious belonging, church attendance, and beliefs. Ritual participation, which is arguably an understudied dimension of secularisation, follows a similar pattern of decline, with a significant majority of Scottish marriage rituals now being conducted in secular ceremonies. Using data from semi-structured in-depth interviews with 17 married couples, this study examines the decisions that secular Scots make when planning their wedding. Moreover, it places a particular focus on humanist marriage ceremonies, which have seen a noteworthy increase in popularity since they became legally recognised in Scotland in 2005. The secular participants emphasised the role of personal convictions and family expectations in choosing a particular type of marriage ceremony. The narratives also revealed how positive attitudes toward humanist ceremonies, in contrast with civil ceremonies, are centred around their ability to create personalised, nonreligious, celebrations that nevertheless give attention to culture and heritage. Ultimately, the findings suggest that repeating history through cultural traditions are an important aspect of both secular and religious rites of passage.
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Bulatov, Bashir, Magomedkhabib Seferbekov, and Ruslan Seferbekov. "On Childbirth Rituals in Modern Dagestani Cities: Islam, Traditions, Innovations." Iran and the Caucasus 24, no. 3 (August 3, 2020): 298–308. http://dx.doi.org/10.1163/1573384x-20200304.
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The article explores some aspects of modern childbirth rituals and practices among the city dwellers of Dagestan, focusing on their syncretic nature and the mixture of traditional and new customs. Proper Islamic religious ceremonies occupy a significant place in the childbirth rituals, among them being mawlid, on the occasion of the birth, name-giving of a new-born, circumcision, visiting ziyarats, etc. Traditional ceremonies include the custom of treating a new mother with flour porridge, putting a child in a traditional cradle, the first hair-cut ceremony, the loss of the first tooth, the first steps of the child, etc. Some of the popular rites were invented in the Soviet and post-Soviet times.
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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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Swinford, Dean. "‘These Were my Ceremonies, These my Rites’: Magical Summoning in Johannes Kepler’s Somnium." Mediaeval Journal 2, no. 1 (January 2012): 61–78. http://dx.doi.org/10.1484/j.tmj.1.102772.
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Eppel, Shari. "Reburial ceremonies for health and healing after state terror in Zimbabwe." Lancet 360, no. 9336 (September 2002): 869–70. http://dx.doi.org/10.1016/s0140-6736(02)09960-9.
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Panda, Herman Punda. "PERJALANAN JIWA KE “KAMPUNG LELUHUR” KONSEP KEMATIAN MENURUT KEPERCAYAAN ASLI MASYARAKAT SUMBA (MARAPU) DAN PERJUMPAANNYA DENGAN AJARAN KATOLIK." Lumen Veritatis: Jurnal Filsafat dan Teologi 10, no. 2 (April 1, 2020): 197–220. http://dx.doi.org/10.30822/lumenveritatis.v10i2.478.
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This study answers a phenomenon of double funeralrite that often occurs among the Catholics who converted from Marapu, the ethnic religion of the people of Sumba. Double funeralrite is the practice of funeral ceremonies consisting of official liturgy of the Catholic Church and spontaneously followed by a number of Marapu rites. Such a practice indicates a dualism of belief, in the sense that people have embraced the Catholic faith but are still attached to the elements of their old beliefs. In this study the author investigates in depth both the funeral rites according to Marapu and the double practice phenomenon in funeral ceremonies of Catholics who converted from Marapu. The main purpose of this research is to find parallels and intersections between Catholic’s concept of life after death and that of Marapu’s. Discussion and analysis of the data prioritizes the meaning behind each verbal and non-verbal expression. The meaning of prayers, rituals and symbols used in funeral according to Marapu reveals universal values that parallel to the values contained in Catholic teaching. According to Marapu belief, death is the return of the soul towards “ancestral village”, which is the final resting place of souls after death. This return is believed to be a long journey before arriving at the ancestral village. Prayers and ceremonies carried out by humans aim to help the soul to enter the ancestral village. This concept parallels to the Catholic understanding of soul purification after death before entering the eternal happiness in Heaven. Such parallels allow a construction of the encounter between Catholic teachings and Marapu ones about life after death.
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Agonglovi, Messan Kodjo,. "PUBERTY RITES FOR GIRLS AND BOYS IN SELECTED AFRICAN NOVELS." Addaiyan Journal of Arts, Humanities and Social Sciences 2, no. 4 (April 26, 2020): 13–34. http://dx.doi.org/10.36099/ajahss.2.4.2.
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Puberty rites are indispensable in African social and organizational life. They serve as channels through which African children are exposed and taught how to cope/behave to be considered as dignified sons and daughters of their parents and societies. But the influences of Western education, modernization, and Christian missionary counter-teachings in Africa have put an obstacle to such traditional practices which serve as suckle of good mores among African children. Today, the African children are left without benchmarks and this has led them to social vices observed in African societies. Since writers, among others, serve as custodians of events in societies according to time and space, girls’ and boys’ puberty rites have been reproduced in the fictional writings of African writers like Ngugi’s The River Between (1965), Achebe’s Things Fall Apart (1958) and Nyantakyi’s Ancestral Sacrifice (1998). This article has examined how the above African writers have reproduced the puberty rites for girls and boys in their novels through the concept of rites of passage. As findings, the African writers have proved via their major characters that puberty rites for boys and girls are more or less one of the strong African traditions where the young adults are taught socio-cultural expectations of their society and how to meet up with future challenges ahead. Indeed, the girls’ and boys’ puberty rites are built on formal teaching in initiation ceremonies and on informal teaching through watching and imitating. So, the puberty rites for boys and girls start from informal teachings at home and before being societal formal teaching. On the one hand, right from home, parents associate the boys and girls who have reached the puberty stage around them to teach them things that are socially accepted in their community. Parents spend and make their boys and girls their friends. In this period, boys are encouraged to sit with their fathers and girls with their mothers to learn from them. On the other hand, it is societal when the boys and girls take part in the puberty ceremonies established for boys and girls in their community. But the conflicts of religious ideology between the whites and Africans have served as a bottleneck to the order of things in the novels. In short, the African writers have painted a vivid picture of these rites in their works so that it could not easily disappear because of globalization which is seducing most Africans to copy and paste the foreign ways of doing things. Remarkably, it seems the writers attempt to say to contemporary Africans to examine all things but retain what is good by allowing some of their radical main characters to die and by permitting the temperate ones to live to juxtapose good things in the Christian ways and both in African traditional ways.
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Bachrach, David S. "The Ecclesia Anglicana goes to War: Prayers, Propaganda, and Conquest during the Reign of Edward I of England, 1272–1307." Albion 36, no. 3 (2004): 393–406. http://dx.doi.org/10.2307/4054365.
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It is widely accepted by scholars that the Hundred Years' War, in general, and the reign of King Edward III of England (1327–1377), in particular, witnessed a crucial stage in the development of state sponsored propaganda efforts to mobilize the nation for war. Edward III's government made particularly skillful use of the church to disseminate the justifications for the king's wars in France and against the Scots. The royal government also used church leaders on a regular and continuing basis to organize a spectrum of religious rites and ceremonies encompassing the largest possible sections of the English population, including the laity and clergy, to seek divine intervention on behalf of English troops serving in the field. These religious rites included prayers, penitential and thanksgiving processions, intercessory masses, vigils, almsgiving, and fasting.
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Tutorsky, Andrei V. "Drinking in the North of European Russia: From Traditional to Totalising Liminality." Journal of Ethnology and Folkloristics 10, no. 2 (December 1, 2016): 7–18. http://dx.doi.org/10.1515/jef-2016-0007.
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Abstract This article* explores the topic of alcohol consumption in Russia. My fieldwork was conducted in the north of European Russia between 2010 and 2014 in Arkhangelskaya and Vologodskaya oblasts. The main idea of the paper is to look at alcohol drinking through the lens of rites of passage and especially liminality. I argue that the traditional festivities, and alcohol consumption with the traditional type of liminality, were based on a small amount of sugar and money and also the long period of time required to make beer. In 1960s, after ukrupneniye and the urbanisation of villages, money and spirits came to the villages. Together with an existing prohibition on ceremonies and rites they created a new permanent liminality of drinking. This new liminality included getting dead drunk and was paradoxically approved by Soviet ideology.
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Harrison-Buck, Eleanor, Astrid Runggaldier, and Alex Gantos. "It’s the journey not the destination: Maya New Year's pilgrimage and self-sacrifice as regenerative power." Journal of Social Archaeology 18, no. 3 (October 2018): 325–47. http://dx.doi.org/10.1177/1469605318764138.
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This article examines Maya New Year's rites involving pilgrimage and bloodletting. We suggest that ceremonies today that center around the initiation of young men and involve self-sacrifice and long-distance pilgrimage to the mountains and coast may have pre-Hispanic roots. New Year's ceremonies express a core ontological principle of dualistic transformation involving physical change ( jal) from youth to adulthood and transference or replacement ( k’ex) of power in official leadership roles. This distinct way of knowing the world emphasizes one’s reciprocal relationship with it. We conclude that ancient Maya pilgrimage was not about acquiring a particular thing or venerating a specific place or destination. It was about the journey or what Timothy Ingold calls “ambulatory knowing.” The Maya gained cosmological knowledge, linking the movement of their body to the annual path of the sun and their sexuality and human regenerative power to earthly renewal, which required blood to be successful.
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Ramazanova, Z. B., and M. R. Seferbekov. "MOUNTAINS AND CAVES IN THE ANDIS’ RITES OF THE SUN AND RAIN MAKING." History, Archeology and Ethnography of the Caucasus 13, no. 3 (September 15, 2017): 120–24. http://dx.doi.org/10.32653/ch133120-124.
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Mod and Bakhargan were the most revered mountains for the Andis. According to the authors, the Andis used mountains and caves, as parts of the sacred landscape, on calendar holidays and in the rites of meteorological and healing magic. Thus, rites of the sun and rain making were held here. On the mountain of Bakhargan, there was a spring with healing water. The mountain of Bakhargan was used in the ceremonies of folk medicine: praying for healing, sick people described three circles round the rocks of the sacred mountain in the counterclockwise direction. In the mythology of the Andis, the tops of the mountains were the habitat of the supreme god and mountain angels. The Andis associated mountains with legends, containing the motifs of the biblical legend of the Flood. After converting to Islam, the most revered mountains were turned into places of worship, where the rite of dhikr was conducted and alms were dealt out during the prayers. Many of the rites for changing weather were led by local religious authorities or elders. Besides the use of mountains and caves in the rites of the sun and rain making, the Andis also had other rites of meteorological magic. The most common of them was the rite with a mummer. There were also rites with the use of the skull of a stallion and a snake, probably related to zoolatry. Analysis of orolatry, meteorological and healing magic of the Andis testifies to the syncretism of their spiritual culture. This confusion of traditional beliefs and Muslim religious prescriptions is peculiar to the so-called “everyday Islam”. This syncretism was common to other peoples of Dagestan and the North Caucasus.
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Cust, Richard. "Charles I and the Order of the Garter." Journal of British Studies 52, no. 2 (April 2013): 343–69. http://dx.doi.org/10.1017/jbr.2013.57.
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AbstractThe reforms in the rites and ceremonies of the Order of the Garter that Charles I introduced during the 1620s and 1630s have traditionally been seen by historians as enhancing its high church, religious associations and downplaying its military traditions. This study, however, argues that the celebration of courage, martial achievement, and noble companionship remained central themes within the order during this period and that this tells us a good deal about how Charles understood his relationship with his nobles, and the honorific and chivalric values that lay at the heart of his kingship.
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Turner, Noleen. "Humor and scatology in contemporary Zulu ceremonial songs." HUMOR 31, no. 1 (January 26, 2018): 65–83. http://dx.doi.org/10.1515/humor-2017-0113.
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AbstractThis article focuses on humor embedded in the delivery and lyrics of a form of song sung by Zulu women in KwaZulu-Natal, South Africa still widely practiced in rural areas, called amaculo omgonqo ‘puberty songs.’ The aim is to ascertain how and why young Zulu females sing these unusual songs which are normally sung in the days preceding two rites of passage ceremonies; firstly, the umhlonyane ceremony, which is held to mark a young girl’s first menstruation during her puberty years, and secondly, approximately 10 years later, the umemulo ‘coming of age’ ceremony which is held for young girls who have reached marriageable age. Analysis is made of the unusual use of scatological and ribald language in these songs, which are sung by young girls before these two ceremonies. These songs are rendered socially acceptable only because of the context in which they are sung, and for the bawdy humor which is core to the lyrics.
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López Cruz, Paula. "Las epidemias (pestilentiae) en los relatos titolivianos." RDP Revista Digital de Posgrado, no. 2 (September 1, 2020): 60–75. http://dx.doi.org/10.22201/fesa.rdp.2021.2.05.
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The aim of this work is to present the sacred ceremonias and magic rites that Livy recorded in his History of Rome in reference to the different morbid chapters (pestilentiae), during which a large part of the population was affected. Firstly, we briefly analyze the terms pestilentia, pestis, morbus, cladis , malum, and tabes; subsequently, we approach the religious and magic thinking of the Romans, which led them to conceive the concept of pax deorum (peace of the gods), in the belief that through such ceremonies and rites public health would be restored; lastly, through the use of an example, we present the narrative function given by the author to some of these tales, in the context of the commoners’ struggle to conquer political, social and economic equality, which took place between the years 494 and 367 BC. The texts studied belong to the books pre-served in Livy’s History of Rome (1 to 10 and 21 to 45).
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Bethmont, Rémy. "Blessing Same-Sex Unions in the Church of England: The Liturgical Challenge of Same-Sex Couples’ Demand for Equal Marriage Rites." Journal of Anglican Studies 17, no. 2 (July 8, 2019): 148–67. http://dx.doi.org/10.1017/s1740355319000081.
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AbstractThose Anglican Churches that have opened marriage to same-sex couples have done so from a liturgical starting point which makes space for the eschatological vocation of marriage. Such liturgies are arguably more congenial to same-sex couples’ demands for equal rites. The Church of England, on the other hand, has clung to services underpinned by a narrow view of marriage as a creation ordinance. It may be well-suited to the established Church’s legal duties but it means that the present demand for the inclusion of same-sex couples into Christian marriage represents a greater challenge. Equal rites, however, need not exclude the view of marriage as a creation ordinance. Interviews with four Church of England clergy who have been involved in same-sex ceremonies allow an exploration of the kind of marriage services that would meet same-sex couples’ demands and offer insights about what these demands say about the English marriage service today.
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López Cruz, Paula. "Las epidemias (pestilentiae) en los relatos titolivianos." RDP Revista Digital de Posgrado, no. 2 (September 1, 2020): 60–75. http://dx.doi.org/10.22201/fesa.rdp.2021.2.05.
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The aim of this work is to present the sacred ceremonias and magic rites that Livy recorded in his History of Rome in reference to the different morbid chapters (pestilentiae), during which a large part of the population was affected. Firstly, we briefly analyze the terms pestilentia, pestis, morbus, cladis , malum, and tabes; subsequently, we approach the religious and magic thinking of the Romans, which led them to conceive the concept of pax deorum (peace of the gods), in the belief that through such ceremonies and rites public health would be restored; lastly, through the use of an example, we present the narrative function given by the author to some of these tales, in the context of the commoners’ struggle to conquer political, social and economic equality, which took place between the years 494 and 367 BC. The texts studied belong to the books pre-served in Livy’s History of Rome (1 to 10 and 21 to 45).
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KIM, SUNG WOO. "Politico-economic Implications of the Confucius Funeral Rites and Ceremonies in the 18-19th Centuries." Institute of Korean Cultural Studies Yeungnam University 73 (December 30, 2019): 1–48. http://dx.doi.org/10.15186/ikc.2019.12.31.1.
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Näsström, Britt-Mari. "The rites in the mysteries of Dionysus: the birth of the drama." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 139–48. http://dx.doi.org/10.30674/scripta.67288.
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The Greek drama can be apprehended as an extended ritual, originating in the ceremonies of the Dionysus cult. In particular, tragedy derived its origin from the sacrifice of goats and the hymns which were sung on that occasion. Tragedia means "song of the male goat" and these hymns later developed into choruses and eventually into tragedy, in the sense of a solemn and purifying drama. The presence of the god Dionysus is evident in the history and development of the Greek drama at the beginning of the fifth century B.C. and its sudden decline 150 years later. Its rise seems to correspond with the Greek polis, where questions of justice and divine law in conflict with the individual were obviously a matter of discussion and where the drama had individual and collective catharsis (purifying) in mind.
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Jarvis, Helen. "Powerful remains: the continuing presence of victims of the Khmer Rouge regime in today‘s Cambodia." Human Remains and Violence: An Interdisciplinary Journal 1, no. 2 (2015): 36–55. http://dx.doi.org/10.7227/hrv.1.2.5.
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The Khmer Rouge forbade the conduct of any funeral rites at the time of the death of the estimated two million people who perished during their rule (1975–79). Since then, however, memorials have been erected and commemorative ceremonies performed, both public and private, especially at former execution sites, known widely as the killing fields. The physical remains themselves, as well as images of skulls and the haunting photographs of prisoners destined for execution, have come to serve as iconic representations of that tragic period in Cambodian history and have been deployed in contested interpretations of the regime and its overthrow.
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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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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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Yarnold, Edward. "‘The catechumenate for adults is to be restored’: Patristic Adaptation in the Rite for the Christian Initiation of Adults." Studies in Church History 35 (1999): 478–97. http://dx.doi.org/10.1017/s0424208400014224.
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At the end of the third session of the Second Vatican Council in 1963, the bishops were able to make a beginning to their legislative work by promulgating two documents which they fondly hoped would be uncontroversial: the unremarkable Decree on Mass Media, and the much more consequential Constitution on the Liturgy. Among the principles for the revision of the Roman Catholic Church’s sacraments contained in the second of these documents, instructions are given for the revision of the rites of initiation, including the following: The catechumenate for adults is to be restored [instauretur] and broken up into several steps [gradibus], and put into practice at the discretion of the local ordinary. In this way the time of the catechumenate, which is intended for appropriate formation, can be sanctified through liturgical rites to be celebrated successively at different times. In mission territories, in addition to what is available in the Christian tradition, it should also be permitted to incorporate ceremonies [elementa] of initiation which are found to be customary in each society, provided they can be adapted to the Christian rite.
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Devi, Dr S. Jayalaxmi, Dr Oinam Ranjit Singh, and Dr Th Mina Devi. "Mortuary Customs Of The Meiteis Of Manipur: A Historical Study." History Research Journal 5, no. 5 (September 26, 2019): 113–19. http://dx.doi.org/10.26643/hrj.v5i5.8051.
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The rites of passage are the rites and ceremonies that mark a critical transition in the life cycle of an individual from one status to another in a given society. It covers birth, marriage and death. Death is the last crisis in the lifecycle of an individual. Siba means death in local dialect. It is believed that when the soul leaves the body permanently the man dies. The paper is an attempt to throw light on death and related customs of the Meiteis. There were four kinds of funeral systems such as disposal of dead body in the wild place, in the fire, in the earth (burial) and into the water (river). Disposal of dead in the fire (cremation) in Meitei society commenced from the time of Naophangba. But, the practice of cremation was prevalent among the Chakpas from the very early times. In ancient times, dead body was exposed; the dead body was kept throwing about in the Sumang (the space in front of the house) in the Khangenpham and a bird called Uchek Ningthou Lai-oiba which took away the dead body to a river called Thangmukhong in Heirok. Usually, funeral rites were considered as unclean; therefore, the performers had to wash and cleanse their body. They believe in a future life and in the survival of the soul. The data are based on available primary and secondary sources.
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Da Riva, Rocio. "THE ANGRY IŠTAR OF ETURKALAMMA: BM 32482+ AND THE CONSERVATION OF CULTIC TRADITIONS IN THE LATE BABYLONIAN PERIOD." Iraq 81 (August 9, 2019): 87–105. http://dx.doi.org/10.1017/irq.2019.3.
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BM 32482 + is a Late Babylonian tablet with descriptions of rites and ceremonies held in the Eturkalamma temple of Bēlet-Bābili (Ištar of Babylon). The text refers to prayers and recitations to appease the goddess. Cult personnel from her temple (išippu priest) are also mentioned, as is music, a nigûtu performed by a nadītu priestess, a ritual involving a sakkikuddītu, a cultic commentary, omens involving birds, and astrological observations. Despite the fragmentary condition of the tablet, it seems that the performance of the nigûtu was in one way or another related to the preservation of the temple rituals, which would otherwise have been forgotten.
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Quinteros, Víctor Enrique. "“Profaning the sacred holidays with rites and gentilician ceremonies”. Confraternities, power and religiosities. Salta, 1750-1810." Quinto Sol 22, no. 2 (May 1, 2018): 1–20. http://dx.doi.org/10.19137/qs.v22i2.1935.
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Garfinkel, Yosef. "The Evolution of Human Dance: Courtship, Rites of Passage, Trance, Calendrical Ceremonies and the Professional Dancer." Cambridge Archaeological Journal 28, no. 2 (February 7, 2018): 283–98. http://dx.doi.org/10.1017/s0959774317000865.
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A model of five major chronological phases is suggested for the history of human dance. These phases did not replace one another, but accumulated as successive layers. The earliest phase is associated with courtship, thus explaining the potent role of dance in sexual desire and seduction. The second phase is associated with the appearance of modern human behaviour and the earliest burials, which were rites of passage that involved the first communal dances. The third phase is associated with the appearance of hybrid human-animal figurines that point to altered states of consciousness and aspirations to change reality; this is when trance dance, shamanism, magic and religion came in. The fourth phase is connected with the beginning of agriculture in Neolithic villages, which was coordinated by elaborate calendrical ceremonies. The fifth and final phase is associated with urban societies, economic complexity and specialization; well-trained professional dancers now performed acrobatic body movements and elaborate choreography for the enjoyment of others. The history of dance thus reflects the history of human rituals and religion.
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Groce, Nora, Nita Mawar, and Marina Macnamara. "Inclusion of AIDS educational messages in rites of passage ceremonies: Reaching young people in tribal communities." Culture, Health & Sexuality 8, no. 4 (July 1, 2006): 303–15. http://dx.doi.org/10.1080/13691050600772810.
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