Academic literature on the topic 'Ritual makers'
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Journal articles on the topic "Ritual makers"
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Shires, James. "Enacting Expertise: Ritual and Risk in Cybersecurity." Politics and Governance 6, no. 2 (June 11, 2018): 31–40. http://dx.doi.org/10.17645/pag.v6i2.1329.
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This article applies the concept of ritual to cybersecurity expertise, beginning with the cybersecurity “skills gap”: the perceived lack of suitably qualified professionals necessary to tackle contemporary cybersecurity challenges. It proposes that cybersecurity expertise is best understood as a skilled performance which satisfies decision-makers’ demands for risk management. This alternative understanding of cybersecurity expertise enables investigation of the types of performance involved in key events which congregate experts together: cybersecurity conferences. The article makes two key claims, which are empirically based on participant observation of cybersecurity conferences in the Middle East. First, that cybersecurity conferences are ritualized activities which create an expert community across international boundaries despite significant political and social differences. Second, that the ritualized physical separation between disinterested knowledge-sharing and commercial advertisement at these conferences enacts an ideal of “pure” cybersecurity expertise rarely encountered elsewhere, without which the claims to knowledge made by cybersecurity experts would be greatly undermined. The approach taken in this article is thus a new direction for cybersecurity research, with significant implications for other areas of international politics.
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Venbrux, Eric. "Social Life and the Dreamtime: Clues to Creation Myths as Rhetorical Devices in Tiwi Mortuary Ritual." Religion and the Arts 13, no. 4 (2009): 464–76. http://dx.doi.org/10.1163/107992609x12524941449967.
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AbstractThe visual arts of the Tiwi Aborigines from Bathurst and Melville Islands, Australia, have their origin in mortuary rituals that entail a re-enactment of creation myths. In mortuary ritual a script—inherited from the mythological ancestor Purakupali, who introduced death into Tiwi society and had the death rites performed for the first time—has to be followed, but the participants link the conventional ritual events with their own stories and personal experiences put in metaphorical language and action. The requirement that Tiwi singers compose entirely new songs for every occasion, and that the makers of carved and painted mortuary posts produce unique works, has its impact on how creation myths interact in narratives and in the visual arts. Their interrelatedness can be studied in a more systematic way in the performative arts by taking the actors' current social and political concerns into account.
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Lowe, Jennifer, Bruce Rumbold, and Samar M. Aoun. "Memorialisation during COVID-19: implications for the bereaved, service providers and policy makers." Palliative Care and Social Practice 14 (January 2020): 263235242098045. http://dx.doi.org/10.1177/2632352420980456.
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Background: The aim of this rapid perspective review is to capture key changes to memorialisation practices resulting from social distancing rules implemented due to the ongoing COVID-19 pandemic. Method: As published peer-reviewed research pertaining to memorialisation practices during the COVID-19 pandemic is lacking, this rapid review includes academic literature from the pre-COVID-19 period and international media reports during the pandemic. Findings: Changes to memorialisation practices were under way before COVID-19, as consumer preferences shifted towards secularisation and personalisation of ritual and ceremony. However, several key changes to memorialisation practices connected with body preparation, funerals, cremation, burials and rituals have taken place as a consequence of the COVID-19 pandemic. Discussion: Although boundaries between public and private memorialisation practices were already blurred, the COVID-19 pandemic has accelerated this process. Without access to public memorialisation, practices are increasingly private in nature. A number of implications are considered for the bereaved, service providers and policy makers. Conclusion: Forms of memorialisation and bereavement support emerging during the pandemic that blend the public and the private are likely to persist in a post-pandemic world.
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Christ, Carol P. "Review: Embracing the Witch and the Goddess: Feminist Ritual-Makers in New Zealand." Journal of the American Academy of Religion 73, no. 3 (September 1, 2005): 943–45. http://dx.doi.org/10.1093/jaarel/lfi103.
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Altglas, Véronique. "Kathryn Rountree, Embracing the Witch and the Goddess : Feminist Ritual-Makers in New Zealand." Archives de sciences sociales des religions, no. 131-132 (December 1, 2005): 215–311. http://dx.doi.org/10.4000/assr.3220.
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Islam, Gazi, and Macabe Keliher. "Leading through ritual: Ceremony and emperorship in early modern China." Leadership 14, no. 4 (January 9, 2017): 435–59. http://dx.doi.org/10.1177/1742715016685917.
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Ritual performance is well understood in organizational maintenance. Its role in leadership and processes of change, however, remains understudied. We argue that ritual addresses key challenges in institutionalizing leadership, particularly in fixing the relation between a charismatic leader and formal governance structures. Through a historical case study of the institutionalization of the emperor in Qing China (1636–1912), we argue that the shaping of collective understandings of the new emperor involved structural aspects of ritual that worked through analogical reasoning to internalize the figure of the leader through focusing attention, fixing memory, and emotionally investing members in the leader. We argue that data from the Qing dynasty Board of Rites show that ritual was explicitly designed to model the new institutional order, which Qing state-makers used to establish collective adherence to the emperorship. We further discuss the implications of this case for understanding the symbolic and performative nature of leadership as an institutional process.
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Pauketat, Timothy R., and Susan M. Alt. "The making and meaning of a Mississippian axe-head cache." Antiquity 78, no. 302 (December 2004): 779–97. http://dx.doi.org/10.1017/s0003598x00113444.
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The recent discovery of a cache of 70 groundstone axe-heads at the Grossmann site, near Cahokia, in the Mississippi valley prompts a new interpretation of the commemorative and ritual value of such deposits. The makers of these axe-heads seem to belong to a community of specialists who had a contributory role in the foundation of the Cahokia polity.
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Wengrow, David. "Rethinking ‘Cattle Cults’ in Early Egypt: Towards a Prehistoric Perspective on the Narmer Palette." Cambridge Archaeological Journal 11, no. 1 (April 2001): 91–104. http://dx.doi.org/10.1017/s0959774301000051.
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The Narmer Palette occupies a key position in our understanding of the transition from Predynastic to Dynastic culture in Egypt. Previous interpretations have focused largely upon correspondences between its decorative content and later conventions of élite display. Here, the decoration of the palette is instead related to its form and functional attributes and their derivation from the Neolithic cultures of the Nile Valley, which are contrasted with those of southwest Asia and Europe. It is argued that the widespread adoption of a pastoral lifestyle during the fifth millennium BC was associated with new modes of bodily display and ritual, into which cattle and other animals were incorporated. These constituted an archive of cultural forms and practices which the makers of the Narmer Palette, and other Protodynastic monuments, drew from and transformed. Taking cattle as a focus, the article begins with a consideration of interpretative problems relating to animal art and ritual in archaeology, and stresses the value of perspectives derived from the anthropology of pastoral societies.
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Tung, Tiffiny A., and Kelly J. Knudson. "Childhood Lost: Abductions, Sacrifice, and Trophy Heads of Children in the Wari Empire of the Ancient Andes." Latin American Antiquity 21, no. 1 (March 2010): 44–66. http://dx.doi.org/10.7183/1045-6635.21.1.44.
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AbstractThis study examines isolated child skeletal remains from ritual structures at the Wari site of Conchopata (A.D. 600–1000) to evaluate how they were modified into trophy heads and whether the children were sacrificed. The skeletal remains represent at least seven children. Strontium isotope ratios are examined to determine whether children were taken from foreign locales. Results show that the children’s skulls exhibit a hole on the apex of the cranium and on the ascending ramus of the mandible, identical to the adult Wari trophy heads. At least one child may have been sacrificed.87Sr/86Sr demonstrate that two of the four sampled child trophy heads were nonlocal, suggesting that children were occasionally abducted from distant communities, perhaps for sacrifice and certainly to transform some into trophy heads. The similar child and adult trophy heads suggest that the ritual treatment of children was not uniquely designed, at least as it related to their processing, display, and destruction. Furthermore, it is suggested that the child trophy heads were not simply passive symbols of pre-existing authority by the head-takers and trophy head-makers. The trophy heads simultaneously imbued those agents with authority—they did not merely reflect it—demonstrating the “effective agency” of the trophy head objects themselves. Finally, we suggest that prisoner-taking and trophy head-making by military and ritual elites served to legitimate the authority of those individuals while simultaneously serving larger state goals that enhanced Wari state authority and legitimated its policies and practices.
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Kádár, Dániel Z., and Sen Zhang. "Alignment, ‘politeness’ and implicitness in Chinese political discourse." Journal of Language and Politics 18, no. 5 (June 12, 2019): 698–717. http://dx.doi.org/10.1075/jlp.18053.kad.
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Abstract This paper aims to examine the ways in which official Chinese written monologues implicitly trigger alignment with the public in the wake of national social crises. Our understanding of alignment encompasses the attitude of creating an authoritative line of discourse, which in turn triggers the responsive alignment of the receivers with the decision makers. We believe that alignment is a fundamental concept to understand how linguistic politeness operates in political monologues such as gong’gao. Such texts are rich in forms of deference such as honorifics and other ritual phrases used towards Chinese politicians. The reason why such forms of politeness deserve special attention in language and politics is that they are not interpersonal, and their use correlates with implicit communication.
Dissertations / Theses on the topic "Ritual makers"
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Madanska, Dessislava. "New Rituals : Materials, Objects and Space." Thesis, Konstfack, Inredningsarkitektur & Möbeldesign, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:konstfack:diva-7426.
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My project unfolds on three different scales: Materials, Objects and a Space. A research on materials and new technique for their transformation, a creation of functional objects out of the transformed materials, and finally, a spatial environment for the created objects. Real-life site visits to various factories and craftsmen, discussions with makers, sourcing leftover materials, transforming materials into borderline art/design objects are among the key elements of my research methodology. The three scales of my work are unified by the notion of Rituals. My understanding of rituals is not about creating a new religion but focuses rather on the activities in our everyday that can become rituals. It is about finding magic in the mundane. Daily routines and rituals are one of the main things that can keep us grounded, especially in a time of crisis. I believe that material explorations and working with the senses are important and relevant for the field of Spatial design and that my approach to engaging different scales within the project brings something new and yet not vastly explored.
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Mills, Michelle M. "The resilient child : emotional space." Diss., University of Pretoria, 2014. http://hdl.handle.net/2263/45302.
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Bentley, Clyde H. "Make my day : ritual, dependency and the habit of newspaper reading /." view abstract or download file of text, 2000. http://wwwlib.umi.com/cr/uoregon/fullcit?p9978247.
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Thesis (Ph. D.)--University of Oregon, 2000.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 226-236). Also available for download via the World Wide Web; free to University of Oregon users. Address: http://wwwlib.umi.com/cr/uoregon/fullcit?p9978247.
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OGILVIE, Madeleine, and m. ogilvie@ecu edu au. "The semiotics of visible face make-up: the masks women wear." Edith Cowan University. Business And Law: School Of, 2005. http://adt.ecu.edu.au/adt-public/adt-ECU2006.0011.html.
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This dissertation explores the `sign' of visible face make-up and examines how women consume appearance in everyday life in contemporary Australia. Using a semiotic framework, it presents a novel new method for interpreting and gaining increased meaning into an everyday consumption phenomenon. The purpose of the study is to gain insights into why women wear make-up. It seeks to provide understanding of what this medium signifies to women and what the `sign' of make-up symbolises to the female individual. It explores how visible face make-up affects the way women consume appearance in everyday life, how they feel about themselves, and the role make-up plays in defining their own self-identity. The study utilises an interpretivist approach and uses a qualitative methodology in the form of phenomenology. The theoretical framework used to underpin this research is semiotics and this study examines the sign of make-up using two different semiotic perspectives previously not used together. The significance of this process is that by combining these perspectives a richer and more in-depth understanding is derived.
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Nudell, Talia. "Does This Tallit Make Me Look Like a Feminist? Gender, Performance, and Ritual Garments in Contemporary Conservative/Masorti Judaism." Thesis, University of Oregon, 2016. http://hdl.handle.net/1794/20713.
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This paper explores the way contemporary American Conservative Jewish communities express ideas of egalitarianism and feminism through active use of specific ritual garments (tallit and tefillin). It addresses the meanings that these garments currently have on individual, communal, and institutional levels. Additionally, it considers women’s changing roles regarding ritual and participation in these communities. It also considers that in this context, when women take on additional religious obligations they are simultaneously representing feminist and religious issues and actions, and the conversations between these ideas.
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King, Sarah S. "What makes war? Assessing Iron Age warfare through mortuary behaviour and osteological patterns of violence." Thesis, University of Bradford, 2010. http://hdl.handle.net/10454/5423.
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There is an ongoing debate concerning the nature of warfare and violence in the Iron Age of Britain. Interpretations regarding material remains from this period fluctuate between classifying instruments of violence (i.e. swords, spears, hillforts) as functional tools of war and as ritual symbolic devices. Human skeletal remains provide the most unequivocal evidence for violent encounters, but were often missing from these debates in the past. This thesis addresses this lack of treatment by analyzing the patterns of traumatic injuries at sites from two distinct regions in Iron Age Britain (East Yorkshire and Hampshire).
The human remains from these sites show clear markers of interpersonal violence. When the remains are placed in context with the mortuary treatment, it is evident that violence and ritual were inextricably linked. In East Yorkshire, combat may have been ritualized through duelling and competition performance. In Hampshire, individuals with perimortem injures are often found in special deposits such as pits, ditches and domestic areas, suggesting their use in ritual processes that distinguish them from the general population. This provides a basis for understanding warfare and violence during the Iron Age of Britain and how communities negotiated the social tensions caused by violent interactions.Note: Content of Appendix 2 is not available.
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King, Sarah Suzanne. "What makes war? : assessing Iron Age warfare through mortuary behaviour and osteological patterns of violence." Thesis, University of Bradford, 2010. http://hdl.handle.net/10454/5423.
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There is an ongoing debate concerning the nature of warfare and violence in the Iron Age of Britain. Interpretations regarding material remains from this period fluctuate between classifying instruments of violence (i.e. swords, spears, hillforts) as functional tools of war and as ritual symbolic devices. Human skeletal remains provide the most unequivocal evidence for violent encounters, but were often missing from these debates in the past. This thesis addresses this lack of treatment by analyzing the patterns of traumatic injuries at sites from two distinct regions in Iron Age Britain (East Yorkshire and Hampshire). The human remains from these sites show clear markers of interpersonal violence. When the remains are placed in context with the mortuary treatment, it is evident that violence and ritual were inextricably linked. In East Yorkshire, combat may have been ritualized through duelling and competition performance. In Hampshire, individuals with perimortem injures are often found in special deposits such as pits, ditches and domestic areas, suggesting their use in ritual processes that distinguish them from the general population. This provides a basis for understanding warfare and violence during the Iron Age of Britain and how communities negotiated the social tensions caused by violent interactions.
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Nudell, Talia R. "Does This Tallit Make Me Look Like a Feminist? Gender, Performance, and Ritual Garments in Contemporary Conservative/Masorti Judaism." Thesis, University of Oregon, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10193478.
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This paper explores the way contemporary American Conservative Jewish communities express ideas of egalitarianism and feminism through active use of specific ritual garments (tallit and tefillin). It addresses the meanings that these garments currently have on individual, communal, and institutional levels. Additionally, it considers women’s changing roles regarding ritual and participation in these communities. It also considers that in this context, when women take on additional religious obligations they are simultaneously representing feminist and religious issues and actions, and the conversations between these ideas.
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Pereira, Paulo Sergio Castro. "O BAILE DE SÃO GONÇALO EM SÃO VICENTE FÉRRER: a representação do guia na relação com o santo e com o promesseiro." Universidade Federal do Maranhão, 2008. http://tedebc.ufma.br:8080/jspui/handle/tede/598.
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Previous issue date: 2008-03-27The study talks about São Gonçalo Festivity in São Vicente Ferrer city, state of maranhão. This popular religious manifestation was set in Brazil in the colonail period and was brought by colonizers from Portugal. From the comprehension of this manifestation since its origin context, we will go on to the Brazilian space and to the local community in a particular way. The ritual is analyzed according to the view of various theorists in the two categories: ritual and Festivity. It s passed by the influences through the contact with other manifestations, as well as its baroque characteristics. The ritual ethnography intends to show the festivity and all of its exuberance. It is viewed as a joiner element of the community with the power of changing the routine and making everybody works towards it. The religious vow is essential condition to the festivity fulfilment and through it the vow maker reinforce the ties with the Saint and the ritual led by the guide is achieved. At last, the party is also viewed as a live force in the community s imaginary with no tendency to the disappearance.
O estudo versa sobre o Baile de São Gonçalo na cidade de São Vicente Ferrer Maranhão. Essa manifestação da religiosidade popular se implantou no Brasil ainda no período colonial trazida por colonizadores portugueses. Partindo da compreensão dessa manifestação desde o seu contexto de origem, avançaremos para o espaço brasileiro e para o vicentino de modo particular. Estuda-se o ritual a partir da visão de vários teóricos das categorias: ritual e festa. Passa-se pelas influências através do contato com outras manifestações, bem como suas características barrocas. A etnografia do ritual busca mostrar o baile em toda a sua riqueza. Observa-se o baile como um elemento agregador da comunidade com um grande poder de quebrar a rotina e estabelecer o envolvimento de todos no entorno da festa. A promessa é vista como condição essencial para realização do Baile. É através desta que o promesseiro refaz seus laços com o Santo e ritual liderado pelo guia do baile se realiza. Por fim, analisa-se o baile como uma força viva dentro do imaginário vicentino sem tendência ao desaparecimento.
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Kostecki, Isabelle. "Les célébrants de rites de passage séculiers au Québec : à la recherche du sens perdu." Thèse, 2016. http://hdl.handle.net/1866/18404.
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Ce mémoire de maîtrise vise à contribuer aux études rituelles et à l’anthropologie du sécularisme. Sur
la base d’une recherche ethnographique menée au Québec, nous étudions la pratique des officiants de
rites de passage séculiers qui opèrent en dehors de la religion organisée. Il s’agit de comprendre
comment ceux-ci renouvèlent les rites de passage en dehors d’un appui ou d’une régulation
institutionnels. Nous traitons des cérémonies de naissance et de mariage et cherchons spécifiquement à
étudier comment ces célébrants, tels qu’ils se décrivent, recourent à l’innovation et à la créativité
rituelle pour offrir des rites porteurs de sens dans un contexte social marqué par une hétérogénéité de
sensibilités religieuses. En effet, les célébrants séculiers s’adressent à des individus distanciés de la
religion instituée et doivent donc satisfaire leurs valeurs, croyances et visions du monde ainsi que
celles des membres de leur entourage encore proches de la tradition catholique. Les résultats de cette
recherche qualitative se basent sur un échantillon de dix célébrants séculiers établis au Québec et
présentant une diversité d’approches et de contextes de pratique. La collecte de données est basée sur
des entretiens semi-dirigés ainsi que des observations effectuées auprès d’eux. Cette étude montre que
les célébrants les plus créatifs sont motivés par la dimension sociale et spirituelle de la célébration
plutôt que par des motifs économiques. Même s’ils opèrent en atomes libres, ils s’inscrivent dans un
nouveau paradigme rituel plus large observé par Catherine Bell (2009). Celui-ci est axé sur les
éléments suivant : une conception du rite qui dépasse la frontière du religieux et devient un moyen
universel d’épanouissement du soi et du collectif ; un rite de passage qui est conçu comme un
processus transformationnel et réflexif pour les principaux participants; une fonction sociale du rite
qui se manifeste dans la consolidation du relationnel et un registre d’authenticité alors que les
croyances religieuses deviennent secondaires ; une autorité du célébrant qui diminue en faveur de celle
des participants ; une dimension expérientielle et participative du rite qui est fortement investie.This master thesis aims at making a contribution to ritual studies and the anthropology of secularism. The ethnographic research I present is based in Quebec and centers on new specialists of secular rites of passage, who are ritual makers that practice outside of organized religion. My central objective is to understand how these self-described celebrants creatively contribute to the practice of rites of passage, without relying purely on institutional support or regulation. The focus of this thesis is on birth and wedding ceremonies. I present how these celebrants use ritual innovation and creativity to offer meaningful rites in a social context marked by diversity with respect to different religious sensitivities. Indeed, secular celebrants direct their services toward people who are distanced from institutionalized religion and therefore must satisfy their values, beliefs and worldviews, in addition to elder members of the community that may still adhere to catholic traditions. The results of this qualitative research are based on a sample of ten secular celebrants operating in Quebec and displaying a variety of approaches to ritual making. The primary mode of data gathering is through semi-directed interviews and observational interactions with ritual practitioners. This study demonstrates that the social and spiritual dimensions of the wedding and birth celebrations drive the ritual celebrants, rather than purely economical motivations. Even though ritual makers may develop their practice independently from one another, the most innovative celebrants share traits and participate in a larger emerging ritual paradigm observed by Catherine Bell (2009). This paradigm is characterized by a vision where rites of passage are considered a universal means for the empowerment of the self and the community; rites of passage become a transformational as well as reflexive process for the core ritual participants; the social function of ritual is emphasized toward an ideal of authenticity whereas religious beliefs take a secondary importance; the ritual leader loses authority in favour of the participants; the experiential and participatory component of ritual are strongly invested.
Books on the topic "Ritual makers"
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Embracing the witch and the goddess: Feminist ritual-makers in New Zealand. London: Routledge, 2003.
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Salvarani, Renata. The Body, the Liturgy and the City. Venice: Edizioni Ca' Foscari, 2019. http://dx.doi.org/10.30687/978-88-6969-364-9.
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The body and the space are the fulcrums of dynamic relationships creating cultures, identities, societies. In the game of interactions between individuals, groups and space, religions play a crucial role. During a ritual performance takes place a true genesis of a sacred space. This work analyzes the theme from a historical point of view, with a focus on Christian medieval Latin liturgies. Indeed, for Christian theology, related with the dogma of the Incarnation, the chair is itself the place of the manifestation of the sacred. Liturgy makes present and gives with life a new body. Together it generates a space, that interacts with the entire urban society, inside the eschatological dialectic between earthly and heavenly city.
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Lewis-Williams, David. Image-Makers: The Social Context of a Hunter-Gatherer Ritual. Cambridge University Press, 2019.
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Klassen, Pamela. Ritual. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0009.
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This essay discusses politically motivated contests over the authenticity of ritualized emotion, such as weeping or visionary bliss, which can be contests internal to a community or between different communities, as in the context of charges of appropriation across traditions. It also examines scholarly debates over cognition and culture, or the relative importance of neurophysiological versus social and cultural influences on the origin, function, and meaning of ritual. It argues that the study of ritual and emotion needs to attend to embodiment and physicality, as well as to the social, historical, and cultural networks within which ritualized emotions “make sense.” But first it looks at various definitions of ritual before commenting on crocodile tears and the authenticity of ritual emotion.
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Blidstein, Moshe. Baptism as Purification in Early Christian Texts. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198791959.003.0005.
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Chapter 5 discusses baptism as a ritual of purification and as marking the community’s external boundaries. Most authors who wrote about baptism in the second and third centuries described it as an act of purification, an understanding which is supported by the imagery of the ritual itself and by the Jewish and pagan parallels. This understanding made baptism dangerously similar to Jewish ritual, and the first section of the chapter therefore focuses on the efforts of Christian authors to differentiate between Christian baptism and Jewish rituals. Furthermore, this chapter investigates what exactly baptism was thought to purify. The identification of baptism—a physical act of washing—with purification from what would seem to be non- or semi-physical entities makes it a major site for addressing the relationship between external and internal purity, the role of conscious intention as opposed to ritual action, and the place of spiritual entities.
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Stephenson, Barry. 6. Ritual as performance. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780199943524.003.0007.
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Cross-culturally, ritual typically includes elements commonly associated with performance events: music or rhythmic accompaniment; dance or other stylized bodily movements; and masking, costuming, and makeup. ‘Ritual as performance’ considers performance theory and performance studies and some of the work of significant theorists in these fields: J. L. Austin and Richard Schechner. By looking at the kōan tradition of Zen Buddhism, Schechner's approach to ritual can be better understood. Schechner places performance on a continuum that runs from efficacy to entertainment. The notions of embodiment and inscription in ritual studies are also considered along with the noetic implications of ritual action, such as pilgrimage.
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Geslani, Marko. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190862886.003.0008.
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The conclusion reviews how a history of śānti rituals complicates our sense of the relationship between Vedism and Hinduism. Despite the drammatic religious changes that took hold in the post-Vedic period, Vedic orthopraxy, at least in the endurance of its ritual structures, nonethless constrained Hindu practice, especially in its highly public temple setting. The study also connects the medieval Brahmanical world to the ethnographic present. While relatively taciturn at the level of theoretical discourse, the ritual and astrological cultures of the royal and temple cults pose a striking countertext to the better-known Brahmanical discourses of Dharmaśāstra, and tend to align with recent ethnographic and ethnohistorical work on auspiciousness, kingship, and materiality. Finally, the study makes possible a critique of the well-known term, darśan (viewing an image), based on the priestly view of the royal body, arguing for a recontextualized and repoliticized view of image worship in Hinduism.
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Phelan, Helen. Singing Belonging in the Ritual Lab. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190672225.003.0005.
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Chapter 4 explores the introduction of Ronald Grimes’s ritual laboratory as a pedagogical tool in the teaching of a ritual song module within the context of a Master’s in Ritual Chant and Song at the Irish World Academy of Music and Dance. An examination of feedback and correspondence on the lab from students over the last decade and a half supports a view of the lab as a space of welcome, hospitality, and belonging. A central aspect of singing, explored in the lab, is its relationship with temporality. It suggests that it is the ability of music to collapse the clear boundaries between time and space that makes singing (particularly in ritual contexts) so successful in facilitating a sense of belonging.
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Tallgren, Immi. The Faith in Humanity and International Criminal Law. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805878.003.0015.
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International criminal law is at times taken to manifest fundamental consensual boundaries against violence and destruction of the human species. The faith in law is celebrated in a cult with rituals, symbols, and mythologies where law is saving humans from evil. This chapter takes issue with the transcendental reference in ‘humanity’ by situating it within discussions on religion, the non-deist religions in particular. Three French thinkers: Henri Saint-Simon, Auguste Comte, and Emile Durkheim are stimulating intellectual figures—often neglected or caricatured. They developed new visions for society as religions–creating dogmas, symbolism, and ritual practices. Yet they declared the transcendental divinities dead. The human individual and ‘humanity’ were further elevated yet declared ‘positive’, victorious over superstition. Their religions aimed to capture the best of two worlds: secular and religious, rational and affective. But what difference does it make to see ideas, beliefs, faith, or commitment as religious or as something else, such as politics or ideology?
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D’Alessio, Giambattista. Fiction and Pragmatics in Ancient Greek Lyric. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198805823.003.0002.
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This chapter offers an analysis of the ways in which the language of Sappho’s poems makes use of pragmatic elements that evoke a link to an extratextual world. Through this analysis, the dominant interpretative paradigm is questioned that sees Sappho’s poetry as primarily embedded within a ritual performance context, as well as the alternative reading that explains some of its most salient features as due to strategies enabled by the adoption of writing as a medium of communication. While emphasizing the centrality of performance as a theme and a concern in Sappho’s poems, the chapter shows how the texts often locate themselves outside a proper performative frame, providing a look at ritual from a marginal, personal, and yet powerfully exemplary perspective.
Book chapters on the topic "Ritual makers"
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Cohn, Naftali S. "Ritual failure, ritual success, and what makes ritual meaningful in the Mishnah." In Religious Studies and Rabbinics, 158–72. First edition. | New York, NY : Routledge, [2018]: Routledge, 2017. http://dx.doi.org/10.4324/9781315267678-10.
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Malefyt, Timothy D., Luke Kachersky, and Marcia H. Flicker. "How Makeup Rituals Transform Makeup Wearers and Their Romantic Interests." In Marketing Transformation: Marketing Practice in an Ever Changing World, 237–50. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-68750-6_74.
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van Andel, Tinde, Sofie Ruysschaert, Kobeke Van de Putte, and Sara Groenendijk. "What Makes a Plant Magical? Symbolism and Sacred Herbs in Afro-Surinamese Winti Rituals." In African Ethnobotany in the Americas, 247–84. New York, NY: Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4614-0836-9_10.
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Bolger, Diane, Lindy Crewe, and Edgar Peltenburg. "Ritual, identity and community at Souskiou:." In Figurine Makers of Prehistoric Cyprus, 323–36. Oxbow Books, 2019. http://dx.doi.org/10.2307/j.ctv13gvh3h.30.
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TSEREDIANI, NINO, KEVIN TUITE, and PAATA BUKHRASHVILI. "Women as Bread-Bakers and Ritual-Makers:." In Sacred Places, Emerging Spaces, 46–69. Berghahn Books, 2018. http://dx.doi.org/10.2307/j.ctvw04ht5.7.
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Hedenborg White, Manon. "Possession and Dispossession." In The Eloquent Blood, 291–320. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190065027.003.0011.
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This chapter analyzes how bodily technologies are used to materialize a “Babalonian” body in written descriptions of rituals centered around Babalon. In several rituals, female esotericists utilize “technologies of femininity” (e.g., high heels, lingerie, makeup) to embody Babalon, whereas one male esotericist succumbs to ritual scarification in devotion to the goddess, explicitly describing this as analogous to feminine technologies. While feminist theorization has frequently referred to investment in feminine adornment and physical modification as trivial, subordinating, and restrictive, I stress that technology is implicated in all materializations of gender as well as ritual. Thus, I contend that the esotericists’ use of feminine technologies should be acknowledged as ritual techniques used by agential religious practitioners, while also producing a feminine body that is open, vulnerable, and partly restrained. Thus, the rituals discussed produce femininities that are neither exclusively determined by, nor completely independent of, the (heterosexual) male gaze.
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Crandall, Russell. "Crackdown." In Drugs and Thugs, 88–109. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300240344.003.0008.
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This chapter recounts how the United States in the nineteenth century permitted considerable personal freedom of choice regarding drugs, citing the idiosyncrasies of the U.S. Constitution that helped ensure potent forms of opium, cocaine, and cannabis remained widely available nationwide. It talks about how the American legal system made states responsible for regulating drugs, particularly opium and cannabis, on their own turf. It also discusses how most states and several major cities by 1910 had anti-drug laws wherein ritual police raids were a hallmark of the states' haphazard enforcement schemes. The chapter recounts the first efforts at drug control at the federal level, which were designed not to break up underground dealer networks but to regulate the runaway pharmaceutical market. It refers to the Pure Food and Drug Act in 1906, which simply mandated that certain active ingredients meet standardized purity requirements and forced drug makers to label in a clear way any of ten ingredients considered unsafe.
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Nejad, Reza Masoudi. "Pilgrimage to a Ritual." In Muslim Pilgrimage in the Modern World, 240–58. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469651460.003.0012.
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In this article, the author challenges the stereotypical definition of pilgrimage as a journey to a shrine or place of religious importance and shows how Dawoodi Bohras make a pilgrimage to wherever their spiritual leader chooses to deliver his Muharram sermons. Drawing on his ethnography among this religious group, he elucidates how the rituals around a yearly religious ritual shaped the annual pilgrimage of an Indian religious group.
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Butler, Melvin L. "The Anointing Makes the Difference." In Island Gospel, 68–98. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042904.003.0004.
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This chapter introduces the life and ministry of Pastor Hermine Bryan, whose explanations of ritual flow and spiritual anointing serve as critical "data” to support an analysis of Pentecostal conceptions of human and divine musical agency. An emphasis is placed on women’s roles in musical worship, which are presented as vital to the negotiations of social and spiritual power that occur within and beyond Pentecostal services. Based on fieldwork at Riversdale Pentecostal Church in the parish of St. Catherine, this chapter argues that the gendered processes of experiencing transcendence and “being anointed” by God are of paramount importance to those seeking divine approval and power. Reaching these goals requires practitioners to engage their bodies and minds in the act of worship, and music is shown to be critical to the perceived success of this endeavor.
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Barber, C. L. "The Merchants and the Jew of Venice: Wealth’s Communion and an Intruder." In Shakespeare's Festive Comedy. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691149523.003.0007.
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This chapter examines Shakespeare's The Merchant of Venice. This play as a whole is not shaped by festivity in the relatively direct way as in Love's Labour's Lost and A Midsummer Night's Dream. The play's large structure is developed from traditions which are properly theatrical; it is not a theatrical adaptation of a social ritual. And yet analogies to social occasions and rituals prove to be useful in understanding the symbolic action. The chapter pursues such analogies without suggesting, in most cases, that there is a direct influence from the social to the theatrical form. Shakespeare here is working with autonomous mastery, developing a style of comedy that makes a festive form for feeling and awareness out of all the theatrical elements, scene, speech, story, gesture, role which his astonishing art brought into organic combination.
Conference papers on the topic "Ritual makers"
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Kovalev, A. "ПРОБЛЕМЫ СООТНЕСЕНИЯ ДАТ ПАМЯТНИКОВ КУЛЬТУР БРОНЗОВОГО ВЕКА МОНГОЛИИ, ПОЛУЧЕННЫХ В РЕЗУЛЬТАТЕ ПРИМЕНЕНИЯ РАЗЛИЧНЫХ МЕТОДИК РАДИОУГЛЕРОДНОГО ДАТИРОВАНИЯ В 2000-Х – 2010-Х ГОДАХ." In Радиоуглерод в археологии и палеоэкологии: прошлое, настоящее, будущее. Материалы международной конференции, посвященной 80-летию старшего научного сотрудника ИИМК РАН, кандидата химических наук Ганны Ивановны Зайцевой. Samara State University of Social Sciences and Education, 2020. http://dx.doi.org/10.31600/978-5-91867-213-6-41-43.
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From 2001 to 2019, at the Radiocarbon Laboratory of the IIMK RAS, 14C dating was carried out using the liquid- scintillation method of samples from the excavations of the Russian-Mongolian Archaeological Expedition led by A.A. Kovalev and D. Erdenebaatar, including those belonging to the firstly discovered cultures of the Bronze Age and complexes with deer stones. The materials obtained made it possible to construct a columnar sequence of Western Mongolian cultures, to clarify the period of construction of a different types of burial and ritual structures. The dates obtained by AMS-method in recent years for the same burials make the column older in parts and as a whole; the discrepancy with the previously obtained results is most likely due to the impossibility of complete purification of bulk samples for LSC analysis from modern organic contaminants.
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Kersalé, Patrick. "At the Origin of the Khmer Melodic Percussion Ensembles or “From Spoken to Gestured Language”." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.11-5.
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Frescoes representing melodic percussion orchestras have recently appeared in the central sanctuary of the Angkor Wat temple. They prefigure two orchestras existing today in Cambodia: the pin peat and the kantoam ming. These two ensembles are respectively related to Theravada Buddhism ceremonies and funerary rituals in the Siem Reap area. They represent a revolution in the field of music because of their acoustic richness and their sound power, supplanting the old Angkorian string orchestras. This project analyzes in detail the composition of the fresco sets and establishes a link with the structure of Khmer melodic percussion orchestras. The analysis of some graphic details, related to other frescoes and bas-reliefs of Angkor Wat, also makes it possible to propose a dating. The study embodies one of an anthropological ethnomusicology, while also incorporating a discourse analysis, so to frame the uncovering of new historiographers of music and instrumentation, so to re describe musical discourses, more so to shed new light on melodic percussion of Angkorian music.
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Căpraru, Mădălina. "TRADITIONAL CULTURAL CAPITAL ELEMENTS IN ADVERTISING – CASE STUDY: NAPOLACT AND COVALACT." In NORDSCI International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/nordsci2020/b2/v3/08.
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The advertising of Romanian brands has known a sterling `invasion` of traditional themed messages. One of the most prominent adverts belongs to the `Undelemn de la Bunica` brand, which took off in the 1998. The creators of this brand were the ones that set a trend of using traditional themed messages in the field of advertising. The communist era has forced a fake, populist traditional image to justify its political discourse. In a society fed up with such traditional populist messages, a new brand that uses the idyllic `Bunica (Grandma)` appears. `Undelemn de la Bunica` brings forth the childhood existence of the grandmother that makes food better than `mama makes it`, using only natural and trustworthy ingredients Even though the basic message was not clearly traditional, the `bunica` was closely linked to the world of the typical Romanian grandmother, with ties to traditions, rituals and, most importantly, to the rural world. `Bunica` has started a race of `authenticity` in publicity, race in which other brands like `Boromir`, `Pate Ardealul`, `Napolact`, `Covalact` and so on, entered. From the years of 2000, the national brands’ marketing messages have begun to introduce new and more complex traditional symbols in their communication strategies. Good examples of such elements are the usage of the collocations `tradițional (traditional)`, `ca la țară (from the rural village)’, of images or symbols from the local folklore ornamentics, of brand characters which `conjure` tradition. The main purpose of this paper is to identify the relations between traditional cultural capital elements, the brand’s communication efforts and the receiving public. For the research conducted in this article, two local dairy brands, with tradition in Romania, have been chosen. The data analyzed is collected from secondary sources.
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Shaji, Lakshmi S. "A Positive Response to Urban Ecological Aspects Around an Urban Pond Through Urban Design Guidelines." In International Web Conference in Civil Engineering for a Sustainable Planet. AIJR Publisher, 2021. http://dx.doi.org/10.21467/proceedings.112.24.
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Cities are growing at a phenomenal pace and the speed has created a huge gap between the urban dwellers and nature. Though development of cities are driven by many economic factors and ecological driving factors are acknowledged in recent times, water resources still lack importance. The significance of urban water bodies are mainly in two ways: one is to help the survival of the water dependent ecosystem and landscape and the other is to recharge the water beneath the ground. Since ancient times water had a great role in human culture in many ways through rituals and lifestyle, especially in India. Creating huge man made reservoirs, for agriculture and day to day uses. Unfortunately, in recent times anthropogenic activities have created the worst phase of degradation of natural resources and mainly water. So as an urban designer there is a great social responsibility and commitment for building up a better and healthy city have a key role in integrating such natural resources positively with the newly heading urbanized world.In this study an attempt to make a qualitative analysis of the current scenario of urban ponds in Trivandrum has been made.
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Trocchianesi, Raffaella, Daniele Duranti, and Davide Spallazzo. "Tangible interaction in museums and temporary exhibitions: embedding and embodying the intangible values of cultural heritage." In Systems & Design: Beyond Processes and Thinking. Valencia: Universitat Politècnica València, 2016. http://dx.doi.org/10.4995/ifdp.2016.3322.
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Moving from a design perspective, the paper explores the potential of tangible interaction in giving shape to intangible contents in museums and temporary exhibitions. Going beyond tangibility intended in the strict sense of touching assets (Dudley 2010), we use here a wider interpretation of tangibility that considers touch in the sense of embodied experience. In this way we consider as tangible all those experiences that foster a strong involvement of the body. Tangible interaction is interpreted as a practice able to multiply the levels of the narrative, to make the visit experience memorable and to give physicality to intangible values. This approach sees the use of tangible interaction as a way to transfer practices and rituals linked to the contents and representative of the intangible values embedded in the assets. Therefore we can identify “gesture-through” and “object-through” interactions able to enhance the visitor experience and the understanding of cultural heritage. The rituals of gestures is linked to the concept of museum proxemics (author 2013) that involves both sensuousness and movements in space. If proxemics is the discipline which deals with investigating the relationship between individuals and space, and the significance of gestures and distances among people, then museum proxemics relates to the forms of behaviour which govern the relationship between individuals and museum space, between the visitor and the items on display and among visitors. In the paper we outline existing practices by analysing some case studies representative of the potential of tangible interaction in the cultural heritage field and classified according to the categories in the following: - Smart replicas: visitors interact with a technology-enhanced replica of the artworks to feel sensorial aspects and activate further levels of narrative; - Symbolic objects: visitors interact with objects, icons or elements imbued with symbolic meaning as a vehicle to reach the intangible value of the cultural asset; - Touchable screens: visitors interact with a surface mediating their relationship with contents and allowing for a personalised path within them; - Perfoming gestures: visitors perform meaningful gestures in order to trigger specific effects able to stage the narrative of intangible contents. In conclusion we highlight three actions in the cultural experience driven by tangible interaction and matter of design: (i) interacting with a sensitive object able to trigger intangible values; (ii) revealing contents difficult to transmit; (iii) multiplying the levels of knowledge and narrative.DOI: http://dx.doi.org/10.4995/IFDP.2016.3322
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ÖZTUNÇ, Müge, and Umur BEDİR. "NEW MEDIA AND NATIONAL IDENTITY: THE REPRESENTATION OF ATATURK ON NGO’s NOVEMBER 10th INSTAGRAM POSTS." In COMMUNICATION AND TECHNOLOGY CONGRESS. ISTANBUL AYDIN UNIVERSITY, 2021. http://dx.doi.org/10.17932/ctc.2021/ctc21.049.
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National symbols, traditions, and rituals emerge as the most influential signifiers of national identity and nationalism. These symbols and images that embody the basic concepts of nationalism, make them visible to other members of society, help to make abstract ideologies more socially concrete, strengthen the sense of national loyalty and strengthen the awareness of the members of the community that they belong to the same nation. On the other hand, Atatürk appears as a symbol of both Turkey’s modernization process and Turkish unity and solidarity. Focusing on the representations of Atatürk as one of the national symbols on the internet and social media, this research examines symbolic construction of national identity of NGOs that represent different social groups in Turkey through the “November 10, Atatürk Commemoration Day”. In this context, the 10 November 2019 posts of 38 Non-Governmental Organizations, which operate in different fields, are the most followed and have social, cultural, and economic activity on the society, were analyzed on Instagram. Shared visuals were used to categorize with the help of various codes assigned to them. Thematization method was used to characterize the types of photos posted on Instagram with embedded coding. Then, by combining very close codes, they were also subjected to clustering analysis in order to see which symbols are frequently used together and which meaning patterns they form. The findings of the study show that social media, which is often depicted as the space of global identities and flows, is a space where national identities are eclectically reconstructed by subjects and social groups that make up the nation and circulated through symbols.
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Öztunç, Müge, and Umur Bedir. "New Media and National Identity: The Representatıon of Atatürk on Ngo’s November 10th Instagram Posts." In COMMUNICATION AND TECHNOLOGY CONGRESS. ISTANBUL AYDIN UNIVERSITY, 2021. http://dx.doi.org/10.17932/ctcspc.21/ctc21.018.
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National symbols, traditions, and rituals emerge as the most influential signifiers of national identity and nationalism. These symbols and images that embody the basic concepts of nationalism, make them visible to the members of society, help to make abstract ideologies more socially concrete, strengthen the sense of national loyalty and strengthen the awareness of the community members that belong to the same nation. On the other hand, Atatürk appears as a symbol of both Turkey's modernization process and Turkish unity and solidarity. Focusing on the representations of Atatürk as one of the national symbols on the internet and social media, this research examines the symbolic construction of the national identity of NGOs that represent different social groups in Turkey through the "November 10th, Atatürk Commemoration Day”. In this context, the November 10, 2019, posts of 38 Non-Governmental Organizations, which operate in different fields, are the most followed and have social, cultural, and economic activity on the society, were analyzed on Instagram. Shared visuals were used to categorize with the help of various codes assigned to them. The thematization method was used to characterize the types of photos posted on Instagram with embedded coding. Then, by combining very close codes, they were also subjected to clustering analysis to see which symbols are frequently used together and which meaning patterns they form. The findings of the study show that social media, which is often depicted as the space of global identities and flows, is a space where national identities are eclectically reconstructed by subjects and social groups that make up the nation and circulated through symbols.
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Mangwegape, Bridget. "TEACHING SETSWANA PROVERBS AT THE INSTITUTION OF HIGHER LEARNING IN SOUTH AFRICA." In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end118.
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The paper sought to investigate how first year University student’s-teachers understand and instil appreciation of the beauty of Setswana language. Since the proverbs are carriers of cultural values, practices, rituals, and traditional poetry, they are rich in meaning, they can be used to teach moral values for the sake of teaching character building among the students and teaching Setswana at the same time. Proverbs contain values of wisdom, discipline, fairness, preparedness, destiny, happiness, and efforts. Proverbs are short sayings that contain some wisdom or observation about life and or role-play and to use a few of the proverbs to reinforce the meaning, using proverbs as a pedagogical strategy, the researcher has observed that student teachers find it difficult to learn and teach learners at school. Students-teacher’s think and feel about how they conceptualize proverbs, how they define their knowledge and use of Setswana proverbs. The lecturer observed how the nature of proverbs are linked to the culture embedded in the language. In Setswana language there is a proverb that says, “Ngwana sejo o a tlhakanelwa” (A child is a food around which we all gather) which implies that the upbringing of a child is a communal responsibility and not an individual responsibility. Put in simple terms, a child is a child to all parents or adults, since a child’s success is not a family’s success but the success of the community. In doing so, the paper will explore on how student-teachers could make use of proverbs to keep the class interested in learning Setswana proverbs. As a means of gathering qualitative data, a questionnaire was designed and administered to student-teachers and semi-structured interviews were conducted with student teachers. The findings revealed that despite those students-teachers’ positive attitudes towards proverb instruction, they did not view their knowledge of Setswana proverbs as well as the teaching of proverbs. The paper displays that proverbs constitute an important repository of valid materials that can provide student-teachers with new instructional ideas and strategies in teaching Setswana proverbs and to teach different content, which includes Ubuntu and vocabulary and good behaviour. Proverbs must be taught and used by teachers and learners in their daily communication in class and outside the classroom in order to improve their language proficiency.
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Untari, Rita. "Effectiveness of Low Impact Aerobic Exercise Activity on Anxiety Levels in Schizophrenia Patients at Dr.RM Soedjarwadi Hospital, Klaten." In The 7th International Conference on Public Health 2020. Masters Program in Public Health, Universitas Sebelas Maret, 2020. http://dx.doi.org/10.26911/the7thicph.05.15.
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ABSTRACT Background: The positive and negative symptoms of schizophrenia can cause anxiety symptoms. This anxiety makes people with schizophrenia tend to remain silent, avoid other, and ignore daily activities. Performing daily activities requires good motor and coordination skill. Structured performance exercise (gymnastics) can affect anxiety symptoms. This study aimed to determine low impact aerobic exercise activity on anxiety levels in schizophrenia patients at dr.rm soedjarwadi hospital, Klaten, Central Java. Subjects and Method: This was a pre-experimental one-group pretest-posttest design was conducted at Psychosocial Rehabilitation Unit of Dr.RM. Soedjarwadi Psychiatric Hospital, Klaten, Central java from January to February 2019. A sample of 21 people with an age range of 19-50-year schizophrenia patients who received a psychosocial rehabilitation selected by purposive sampling. The dependent variable was the level of anxiety. The independent variable was a low impact aerobic exercise. The data were collected by Hamilton Rating Scale for Anxiety (HARS). The data were analyzed by t-test. Results: The level of anxiety before the intervention (Mean = 27.52) was higher than after the intervention (Mean = 20.43), and it was statistically significant (p< 0.001). Conclusion: Low impact aerobic exercise activities lower the anxiety level of schizophrenia patients at RSJD dr. RM Soedjarwadi, Central Java Province. Schizophrenic patients are encouraged to participate in low impact aerobic exercise held in psychosocial rehabilitation installation. Keywords: Schizophrenia, Low Impact Aerobic Gymnastics, Anxiety Level Correspondence: Rita Untari. School of Health Polytechnics, Surakarta. Jl. Letjen Soetoyo Mojosongo, Surakarta. Email: ritauntari@gmail.com. Mobile: 08164278544 DOI: https://doi.org/10.26911/the7thicph.05.15
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Occhiuto, Rita. "Resistance & Permanence of Green Urban Systems in the Globalization Age." In 24th ISUF 2017 - City and Territory in the Globalization Age. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.6328.
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Rita Occhiuto Faculté d’Architecture. Université de Liège, ULG. 1, Rue Courtois 4000 Liège (BE) Tél. +3242217900 e-mail : r.occhiuto@ulg.ac.be Keywords: public space, park system, green and water infrastructure, morphological green writings, landscape memory The rapid transformation and the trivialization of landscapes in Wallonia (BE), require reformulating tools and objectives of morphological studies. Built fabrics and landscapes show the effects of abandoning or losing interest in the interrelations between natural and human actions. This contribution focuses on studies of cities and territories that have ceased to be the object of spatial policies attentive to the relationship between the need to live, maintain or care for green or natural spaces. After the systematic reduction of urban environments to simple green covers, morphological reading allows the recognition of traces of park systems or green infrastructures, whose communities often do not remember. The research's focus has shifted from the building to the green space structure. This displacement of interest makes it possible to find commons cultures that have acted on the territory of Liège (industrial city) on the one hand, through the building’s extension and on the other hand, through the project of forests, walks, squares, parks and public gardens. Now, these fragmented places become the main resource for reorganizing natural and human systems in order to offer new - social and spatial - coherence for tomorrow. Thus the historical green systems become a strong structuring link which serves to seek new dialectics of balance between existing fabrics and green systems. This system’s regeneration stands, on the one hand, to the hybridization of materials - water, green and buildings - and, on the other hand, to the physical and mental memory of the inhabited environments that populations keep. Green systems impose themselves as powerful vectors for the construction of new socio-spatial balances of cities and territories of globalization, as in the study case for the landscape systems in Liège and for the water and landscapes infrastructure in Chaudfontaine.References Foxley, A. (2010), Distance & engagement. Walking, thinking and making landscape. Vogt landscape architects, Lars Müller Publishers Cronon,W., Coll., Uncommon ground. Rethinking the Human Place in Nature. W.W.Norton & Company New York/London McHarg, I.(1969), Design with Nature, 1th, New York Spirn, A.W. (1994), The granite garden. Urban Nature and Human Design, ed. Basic Book Ravagnati, C. (2012), L’invenzione del Territorio. L’atlante inedito di Saverio Muratori, ed. Franco Angeli, Milano