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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.
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Seaquist, Carl. "Ritual Individuation and Ritual Change." Method & Theory in the Study of Religion 21, no. 3 (2009): 340–60. http://dx.doi.org/10.1163/157006809x460356.
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AbstractWhat makes a ritual performance an instance of one ritual and not another? When we observe unfamiliar rituals, how do we know where one ends and the next begins? Is there a principled way of distinguishing mere preparations from the ritual proper? Can rituals change, and how do we know if they have changed? Current ritual studies methods give us no systematic means of answering such questions. Individuation is a familiar and fundamental concept in philosophy, and it should belong to the methodological toolbox of every student of ritual. This paper provides a solid introduction to some basic problems in ritual studies theory, illustrated by detailed examples from Episcopal liturgy and ritual in New Ireland (Papua New Guinea).
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Tanner-Kennedy, Dana. "Gertrude Stein and the Metaphysical Avant-Garde." Religions 11, no. 4 (March 25, 2020): 152. http://dx.doi.org/10.3390/rel11040152.
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When American metaphysical religion appears onstage, it most often manifests in the subject matter and dramaturgies of experimental theater. In the artistic ferment of the 1960s and 1970s counterculture, theater-makers looked both to alternative dramaturgies and alternative religions to create radical works of political, social, and spiritual transformation. While the ritual experiments of European avant-garde artists like Artaud and Grotowski informed their work, American theater-makers also found inspiration in the dramas of Gertrude Stein, and many of these companies (the Living Theatre and the Wooster Group, most notably) either staged her work or claimed a direct influence (like Richard Foreman). Stein herself, though not a practitioner of metaphysical religion, spent formative years in Cambridge, Massachusetts, at Radcliffe under the tutelage of William James. Cambridge, at the turn of the twentieth century, was a hotbed of spiritualism, theosophy, alternative healing modalities, and James, in addition to running the psychology lab in which Stein studied, ran a multitude of investigations on extrasensory and paranormal phenomena. This article traces a web of associations connecting Ralph Waldo Emerson, Transcendentalism, and liberal Protestantism to Gertrude Stein and landscape dramaturgy to the midcentury avant-garde, the countercultural religious seeking of the 1960s and 1970s, and the Off-Off-Broadway movement.
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Liu, Huwy-Min Lucia. "Ritual and pluralism: Incommensurable values and techniques of commensurability in contemporary urban Chinese funerals." Critique of Anthropology 40, no. 1 (January 8, 2020): 102–24. http://dx.doi.org/10.1177/0308275x19899447.
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The default funeral in Shanghai today consists of religious variations of a secular socialist civil ritual. Within this ritual, however, is a clear paradox: how can one create religious “variations” of a secular and socialist funeral that explicitly denies any recognition of spirits or the afterlife? How do socialist, religious, Confucian, and even Christian ideas of personhood and death become commensurable in one single ritual? This paper explores the relationships between incommensurable values through commemorations of the dead in Shanghai. This article not only shows how a single ritual can realize multiple seemingly incommensurable values but also details two different techniques for making such incommensurable values commensurable. My findings show that what makes value pluralism possible depends on how people conceptualize rituals. When people see rituals as following social conventions, there is more space for pluralism, but when people treat rituals as making personal testimonies, the possibility for pluralism decreases.
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Colijn, Bram. "The Concept of Religion in Modern China: A Grassroots Perspective." Exchange 47, no. 1 (January 18, 2018): 53–70. http://dx.doi.org/10.1163/1572543x-12341467.
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Abstract Modern Chinese history offers scholars plenty of reasons to abandon the state-imposed neologism of ‘religion’. For its popularization in the late 19th century marked the start of multiple cycles of violence against ‘superstition’, its ideological twin. To the contrary, this article explores how ‘religion’ (zongjiao) is deployed by ordinary people in contemporary Southern Fujian. Through three case studies I demonstrate that ‘religion’ has become part of the ways ordinary people in contemporary Southern Fujian harmonize their conflicting ritual practices and ideas about the world. A more narrow and exclusive deployment of ‘religion’ by scholars, followed by policy makers, may augment the realms of ‘culture’ and ‘superstition’, the latter of which has in particular been subject to coercive action in China. Being aware of the nefarious consequences of deploying ‘religion’ outside the Western world since the 19th century, scholars today have a responsibility to premeditate the outcome of narrowing down the range of practices, architecture, clergy, communities, and objects currently associated with ‘religion’.
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HOYT, CHRISTOPHER. "Wittgenstein on the language of rituals: the scapegoat remark reconsidered." Religious Studies 48, no. 2 (August 22, 2011): 165–82. http://dx.doi.org/10.1017/s0034412511000163.
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AbstractWittgenstein's remarks on religion suggest a provocative and nuanced account of what makes rituals meaningful – and why some living rituals might have little or no meaning despite their hold on congregants. Wittgenstein's view has been obscured, I argue, in part by the consistent misinterpretation of his controversial ‘scapegoat remark’, which has been taken to be a comment on the internal incoherence of the ancient Jewish scapegoat rite. In fact, Wittgenstein's point is that the scapegoat ritual is particularly easy to misinterpret, and so reflection on it helps illustrate the sort of confusion that plagues much thinking about religion and ritual.
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Trehub, Sandra E., Judith Becker, and Iain Morley. "Cross-cultural perspectives on music and musicality." Philosophical Transactions of the Royal Society B: Biological Sciences 370, no. 1664 (March 19, 2015): 20140096. http://dx.doi.org/10.1098/rstb.2014.0096.
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Musical behaviours are universal across human populations and, at the same time, highly diverse in their structures, roles and cultural interpretations. Although laboratory studies of isolated listeners and music-makers have yielded important insights into sensorimotor and cognitive skills and their neural underpinnings, they have revealed little about the broader significance of music for individuals, peer groups and communities. This review presents a sampling of musical forms and coordinated musical activity across cultures, with the aim of highlighting key similarities and differences. The focus is on scholarly and everyday ideas about music—what it is and where it originates—as well the antiquity of music and the contribution of musical behaviour to ritual activity, social organization, caregiving and group cohesion. Synchronous arousal, action synchrony and imitative behaviours are among the means by which music facilitates social bonding. The commonalities and differences in musical forms and functions across cultures suggest new directions for ethnomusicology, music cognition and neuroscience, and a pivot away from the predominant scientific focus on instrumental music in the Western European tradition.
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Rambelli, Fabio. "Materiality, Labor, and Signification of Sacred Objects in Japanese Buddhism." Journal of Religion in Japan 6, no. 1 (2017): 1–26. http://dx.doi.org/10.1163/22118349-00601001.
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Recent studies on Buddhist materiality tend to focus on specific objects and their ritual uses, without dedicating much attention to processes of production of those objects and their actual makers. This article begins to redress this situation by outlining a general theoretical framework for the study of Buddhist objects and material culture in general through their continuous transformations—a framework that takes into account not only the ontological status and phenomenological features of individual objects, but also their signification and the various types of labor involved in their production and fruition. After proposing a general typology of objects, in order to gain a better sense of the ontological extension of Buddhism, the article also discusses the types of labor and practical activities involved in the production and use of Buddhist objects. Next, it deals with different aspects that determine the value of Buddhist sacred objects, and addresses modes of transformation affecting Buddhist objects through time and space, envisioned here as instances of broader processes of semiotic transformation (semiomorphosis). While this paper mostly examines objects within the Japanese Buddhist tradition, it hopes to offer a contribution to the study of practical materiality and labor in other Buddhist traditions as well.
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Reenberg Sand, Erik. "Rituals between religion and politics: the case of VHP’s 2001-2002 Ayodhya-campaign." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 162–75. http://dx.doi.org/10.30674/scripta.67290.
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The present paper deals with rituals in a political discourse, namely the rituals employed by the right wing, Hindu nationalist movement, Vishwa Hindu Parishad (VHP), in its campaign for a Rama temple in the north Indian town of Ayodhya. As is probably well-known, VHP is part of a group of organizations known as the Sangh Parivar, or sangh family, which also includes the presently ruling Bharatiya Janata Party (BJP), and the ultranationalistic organization Rashtriya Swayamsevak Sangh, or RSS. The rituals of VHP are instruments of the construction of an ideal Hindu society and part of an encounter between Hindu-nationalist tenets and the secular, political establishment. However, the rituals employed by VHP can not be said to represent a separate ritual genre, since they are not different from similar, traditional Hindu rituals. What makes them different is their context and their motives, the fact that they do not serve ordinary material, eschatological, or soteriological aims, but rather political aims, as well as the fact that the ritual agents in this case do not seem to have a satisfactory juridical legitimacy to perform the rituals.
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Nielbo, Kristoffer L., Michal Fux, Joel Mort, Reut Zamir, and David Eilam. "Structural differences among individuals, genders and generations as the key for ritual transmission, stereotypy and flexibility." Behaviour 154, no. 1 (2017): 93–114. http://dx.doi.org/10.1163/1568539x-00003412.
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We analysed a Zulu wedding ritual, posing two questions: (i) what makes a ritual stereotyped and rigid along with preserving certain flexibility; and (ii) does a ritual pass between generations and individuals en bloc, or as a smaller subset of acts? We found that the ritual repertoire constituted only one act that was common to all individuals that performed the ritual. Repetitive performance of this act conveyed the impression of a stereotyped ritual. This structure eases the transmission of the ritual, since it is only necessary to learn the performance of one act that can then be embedded in a sequence of ‘free-style’ acts. Gender difference was minimal, but young women performed more acts than adults, perhaps as a reflection of them being inexperienced actors. Altogether, the present study unveils underlying mechanisms that seem to characterize the evolution of rituals and thereby highlighting a foundation of human cultural behaviour in general.
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Moyer, Ian, and Jacco Dieleman. "Miniaturization and the Opening of The Mouth in a Greek Magical Text (Pgm Xii.270-350)." Journal of Ancient Near Eastern Religions 3, no. 1 (2003): 47–72. http://dx.doi.org/10.1163/1569212031960320.
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AbstractPGM XII.270-350, a text prescribing rituals for the creation and use of a magical ring, provides a particularly useful example through which to explore the phenomenon of miniaturized ritual in the magical papyri of late Graeco-Roman Egypt (as elucidated by Smith 1995). The ritual for creating and consecrating the ring's gemstone makes it clear that the stone is considered a miniature cult statue. The subsequent "Ouphor" invocation to be performed whenever the ring is used corresponds in name and function to the Egyptian wp. t-r or Opening the Mouth ritual as used in daily temple liturgy. The nature of these ritual miniatures reveals the sophisticated discursive and conceptual level at which the traditional forms of temple ritual were adapted and redeployed for use in other contexts by members of the Egyptian priestly class in late antiquity.
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Patpong, Pattama. "Documenting linguistic and cultural heritage." Language Ecology 3, no. 2 (December 31, 2019): 135–56. http://dx.doi.org/10.1075/le.00002.pat.
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Abstract This paper aims to illustrate the relationship between documentary linguistics and ethnographic discourse analysis and to explore how language and cultural practices are connected in order to understand the linguistic practices and Black Tai death ritual as a key site of engagement. The Black Tai death ritual is selected in order to present the determined efforts made in maintaining Black Tai ethnic identity through cultural practices. Nexus analysis is introduced and deployed in this research to present the significance of Black Tai’s key communicative activity and social actions involved. In the analysis, the Black Tai death ritual is investigated. The study shows that documentary linguistics makes a noteworthy contribution to understanding the Black Tai’s linguistic and cultural heritage. It reveals that although death rituals are practiced in much the same way as they were in the past, there have inevitably been some significant changes depending on the locations, with specific adaptations and adopted elements based on the surrounding cultures (i.e., Thai culture and religious beliefs) and socio-economic conditions. Black Tai communities are at a settled stage of their death ritual practices by integrating certain aspects of Buddhism into their rituals. In order to construct a modern Black Tai identity among generations, younger generation engagement is challenging but it is essential for the inter-transmission of death rituals. With this dynamic cultural practice, the Black Tai are a good example of an adaptive and diverse ethnic group.
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Wicher, Andrzej. "The Inverted Initiation Rituals in Shakespeare with a Special Emphasis on Hamlet." Multicultural Shakespeare: Translation, Appropriation and Performance 23, no. 38 (June 30, 2021): 159–79. http://dx.doi.org/10.18778/2083-8530.23.10.
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The article deals the possibility of applying Vladimir Propp’s, basically anthropological idea of “the inverted ritual” to the interpretation of certain plays by William Shakespeare, particularly Hamlet. The said inversion concerns three rituals: the sacrificial ritual, where the passive and obedient victim suddenly rebels, or at least becomes difficult to control (which is the case, for example, of Ophelia in Hamlet); of the initiatory ritual, where the apparently benevolent master of the characters initiation is shown as a monster (which can be exemplified by Claudius, Hamlet’s uncle); and of the matrimonial ritual, where the theoretically loving husband (more rarely wife), or lover, is revealed as a highly malicious and unpredictable creature, an example of which can be Hamlet himself. The article makes use of the work of such critics as G.K. Wilson, Harold Bloom, Vladimir Propp, René Girard, and Mircea Eliade.
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Muneeza, Aishath, and Zakariya Mustapha. "COVID-19: it’s impact in Hajj and Umrah and a future direction." Journal of Islamic Accounting and Business Research 12, no. 5 (July 16, 2021): 661–79. http://dx.doi.org/10.1108/jiabr-02-2021-0062.
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Purpose There is a misconception that Hajj and Umarah is just a worship matter and the consequences of suspending these religious gathering due to the pandemic is only limited to delay of going Saudi Arabia to perform it. However, the purpose of this paper is to focus on the impact of the pandemic in Hajj and Umrah by exploring its impact on different stakeholders affecting its disruption due to the pandemic. Design/methodology/approach This is a library-based study that uses qualitative method to explore the impact of COVID-19 on Hajj and Umrah. Thus, provisions of Quran and hadith on Hajj and Umrah were examined as primary data for the research to establish the importance of the rituals in Islam. Guidelines set by Hajj regulators and instruments enabling them in that behalf were examined likewise. In addition, content analyses were made of relevant secondary data from published sources including articles, books, newspapers and web resources that embody scholarly, scientific and religious views on the issue being studied. Findings It is realised that in the first year of the pandemic, while Umrah is entirely suspended, Hajj was scaled back and performed by 10,000 people altogether, a tiny segment of the over two and half million that partook in the ritual previously. Hajj and Umrah have been greatly inhibited and jeopardised by the COVID-19 pandemic resulting in religious, social, economic, psychological effects on the eligible but affected Muslims and Muslims countries. Along these lines, recommendations were accordingly proffered on the way forward to better Hajj and Umrah management. Originality/value It is anticipated that the findings of the research would assist policy makers to comprehend the impact of the pandemic on Hajj and Umrah to ensure that the policies they make in this regard would adequately cover every aspect affecting the stakeholders which is deliberated in this research. It is also expected that the recommendations provided in this paper will assist stakeholders of Hajj and Umrah to grasp the importance of taking precautions for any crisis similar to COVID-19 when it happens.
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POLLOK, ANNE. "The power of rituals: Mendelssohn and Cassirer on the religious dimension of Bildung." Religious Studies 50, no. 4 (March 31, 2014): 445–64. http://dx.doi.org/10.1017/s0034412514000031.
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AbstractThis article discusses the ceremonial laws in Judaism as a language of religion and assesses their role within human self-formation (Bildung). Moses Mendelssohn's groundbreaking account on the function of ritual offers both a solution and a threat to this issue: on the one hand the capacity to perform and understand rituals can be seen as a form of self-liberation. At the same time, the general openness to interpretation makes this conception vulnerable to the destructive force of idolatry. With the aid of Ernst Cassirer's Philosophy of Symbolic Forms, this article offers a solution to this problem by showing how ritual functions as a dialogue between the members of a community; a dialogue that carries a distinctively ethical outreach.
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Singh, Supriya. "Electronic Commerce and the Sociology of Money." Sociological Research Online 4, no. 4 (February 2000): 67–75. http://dx.doi.org/10.5153/sro.383.
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There is seemingly little connection between conversations about electronic commerce at an OECD workshop in San Francisco and talk of ritual cash payments at a Maori funeral in New Zealand. Yet money is at the centre of both conversations. There is a hesitant acceptance in regional policy dialogues that the cultural meanings of money have to be taken into account before any consensus is possible on issues of electronic commerce. Recent sociological work on money is also questioning the duality of the market and society. In the last five years, there has also been interesting sociological work showing how social relations and cultural values shape different kinds of market, domestic and personal monies. It is also revealing the cultural distinctiveness of the media and forms of transfers. Sociologists of money, particularly in the United Kingdom, have addressed the management and control of money in the household and how these relate to social welfare payments. Sociologists are also addressing the use and non-use of electronic money in the home, relating it to social inclusion and exclusion. Policy makers and sociologists of money have areas of common interest. However, sociologists are mostly absent from this policy debate on electronic commerce. The challenge for sociologists is to first connect the new information and communication technologies to changes in the medium, form, meaning and relationships of money. We can then begin to forge a language that can address issues of electronic commerce and culture.
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Davis, Annemarie. "Managerialism and the risky business of quality assurance in universities." Quality Assurance in Education 25, no. 3 (July 3, 2017): 317–28. http://dx.doi.org/10.1108/qae-06-2016-0027.
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Purpose This paper aims to identify what is needed to enhance academic quality assurance in a university, with specific efforts to reduce the risks associated with ritualised quality assurance practices. Design/methodology/approach The aspects to enhance academic quality assurance efforts in managerial universities are identified through a thematic analysis of the literature. Findings It was found that the very nature of managerialism caused quality assurance effort to lose its meaning and become a ritual for compliance only. Subsequently, five aspects were identified to enhance academic quality assurance in a university: establishing quality assurance in the unique context of the institution; ensuring that the efforts of policy makers are aligned with those of policy users; quality assurance based on sound auditing principles without excessively monitoring performance; building a quality culture where quality assurance is practiced in an enabling environment; and allowing quality assurance practices to be adaptable. Practical implications The aspects identified are particularly important for quality assurance practitioners, developers of quality assurance processes and academics at universities to enable enhancement of academic quality assurance practices. Originality/value This paper argued that the nature of managerialism caused quality assurance to lose its meaning. The abundance of quality assurance tasks, forms and processes do not protect the institution against reputational risks, and quality assurance, as practiced presently, was found to be intrinsically risky. This paper offered an integrated view on how quality assurance efforts can be enhanced.
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MacDonald, Nathan. "The Hermeneutics and Genesis of the Red Cow Ritual." Harvard Theological Review 105, no. 3 (July 11, 2012): 351–71. http://dx.doi.org/10.1017/s0017816012000132.
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The difficulties with the red cow ritual have long exercised readers of the book of Numbers. The ritual in Num 19:1–22 describes how cleansing from corpse impurity is to be effected. A red cow is burned in a manner carefully prescribed in order to produce ash. Mixed with water, the ash is then sprinkled upon the corpse-impure individual on the third and seventh day of his or her impurity. To some of the rabbis and many subsequent interpreters, the automatic efficacy of the rite appears to be tantamount to pagan magic. In addition, it has long been observed that the red cow ritual has a number of anomalies when compared to other rituals in the Old Testament. The red cow is designated a “purification offering”1but is unlike the purification offerings described in Leviticus 4–5 or, indeed, any other sacrifice: the entire animal, including the blood, is burned outside the camp, and the goal of the ritual is the production of ash for the treatment of future and not past impurity.2Finally, there is what Jacob Milgrom describes as the “paradox of the red cow”: the red cow ritual makes the pure impure and the impure pure.3
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Bradbury, James Samuel. "Where is the tantric mainstream? Discussions with a Bengali Brahmin god-maker in Kolkata." Journal of Hindu Studies 13, no. 2 (August 1, 2020): 172–200. http://dx.doi.org/10.1093/jhs/hiaa011.
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Abstract The idea of Hindu Tantra as an esoteric, transgressive, or otherwise fringe practice has been revised to account for a ‘tantric mainstream’ in Indian religious life. However, this tantric mainstream has been faintly reflected in the ethnographic record, which would be otherwise well--suited to explore how religious categories are formed in broader social contexts. The religious world of the Bhattacharyas, a Śākta Brahmin family from East Bengal that now lives in suburban Kolkata, evinces some of the challenges in identifying ‘the tantric’ while suggesting alternative framings of ritual practices. Tapan Bhattacharya, a member of the family in his sixties, not only conducted pūjās to the tantric goddess Dakṣiṇā Kālī in their household shrine; he also sculpted the clay statues of deities (pratimā) that were used in local community rituals. Tapan’s nephew, Souvik, drew upon tantric classifications to explain the relations between mainstream household and community pūjās on one hand, and transgressive rituals on the other. Tantra, as understood by members of this household, encompassed a much wider set of relations than conventional binaries of tantra/not-tantra have allowed for. Taking their cue, I locate mainstream Śākta Tantra within the broader contexts of their religious world and the categories that make sense therein, while ultimately recognising that this family’s framings of contemporary religious culture will be matched by other, competing perspectives.
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Bucke, Hannah. "Moving into the neighbourhood: embodiment, sacrament and ritual in urban mission." Holiness 2, no. 1 (April 5, 2020): 5–21. http://dx.doi.org/10.2478/holiness-2016-0001.
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AbstractThis article aims to explore the significance of embodiment, sacrament and ritual in urban pioneer ministry. Stemming from early experiences working within this context and from a particular experience of using installation art to help engage those outside the Church with its rituals and stories, I argue for the importance of the embodied experience within a particular place as a means of engagement. The literature surveyed makes the case for a broad understanding of the sacramental in which all material things have sacramental potential. The differing influences of theology and social anthropology upon the literature offer distinct perspectives on the drawing of boundaries in relation to sacrament and ritual, and on how meaning is made from experience in the light of prior knowledge and understanding of the Christian tradition.
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Rahimi, Babak, and Mohsen Amin. "Digital Technology and Pilgrimage: Shiʿi Rituals of Arbaʿin in Iraq." Journal of Religion, Media and Digital Culture 9, no. 1 (May 1, 2020): 82–106. http://dx.doi.org/10.1163/21659214-bja10006.
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Since the collapse of the Baʿathist regime after the U.S.-led invasion of Iraq in 2003, Shiʿi Muslim rituals, in particular the annual commemorations of Arbaʿin, have seen a revival in popularity. Based on two fieldwork studies conducted during Arbaʿin in 2016 and 2017, the present study attempts to examine the changing characteristics of the rituals. It does so by studying the increasing digitization of Arbaʿin as a commemorative pilgrimage to Karbala, Iraq, to the shrine of the Prophet’s grandson, Imam Husayn. This ethnographic study argues for a mediated conception of Arbaʿin pilgrimage in that digital technologies serve as an embodied site of interaction in shaping shared experiences based on networked sociability. Examining the intimate connections between “physical” and “virtual” spaces, as in the case of Mawakib or gatherings shaped in the form of temporary lodgings in the course of walking processions, the study argues that various uses of digital technologies for pilgrimage are less about means of devotional expression than a series of experiences of digital significance. The paper makes the final argument that the digital practices embedded in ritual processions are acted upon to enhance experience, which increasingly fuses technology with ritual action.
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Makhortykh, S. V., N. S. Kotova, V. S. Dzhos, and S. B. Radchenko. "NEW BURIAL AND RITUAL ASSEMBLAGES OF EARLY BRONZE AGE LOCATED NEAR THE COMPLEX OF KAMYANA MOHYLA." Archaeology and Early History of Ukraine 37, no. 4 (December 15, 2020): 226–39. http://dx.doi.org/10.37445/adiu.2020.04.18.
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The paper presents the unique Early Bronze Age burial complex excavated during 2017 field season nearby the hill of Kamyana Mohyla in Zaporizhzhya region (South-Eastern Ukraine). The tomb located 200 m from the Kamyana Mohyla complex is obviously connected with the prehistoric processes of the region. The Structure-for-motion photorgammetric modeling of the tumuli was provided in addition to archaeological, anthropological and microscopc research. The model was studied to provide additional information on the details of the complex in general and its construction features. Moreover, it makes the unique object available for publishing and demonstration.
Paper presents burial and ritual complexes that show important data on the ritual worldview of the Early Bronze Age habitants of Ukrainian Steppe. The radiocarbon dating returned the timelap of 2831—2675 cal BC for the burial 2 and 2554—2478 cal BC for the ritual complex nearby. It means that the space around the Kamyana Mohyla was habitated by late Yamnaya culture population and used for the burial rituals and other sacral activities. The surface grave made of huge sandstone blocks, sometimes having a weight of approximately 700 kg is the first object of this kind in Ukrainian Steppe. Those graves that were excavated and studied here before, has been constructed inside the tumuli (i. e. kurgan). The stone used as a material for the construction was taken from the Hill of Kamyana Mohyla. This links the site with a number of previously excavated Eneolithic and Early Bronze Age burials in the closes Kamyana Mohyla surroundings. Complex shows traces of the Early Bronze Age rituals that took place in the Northwest Azov Sea region — the bull’s sacrifice and a vessel upturning. The pottery artifacts similar to those found in 2017 are known from the Late Yamnaya and Catacombnaya culture burials of the region. This is evident of the close rituals and beliefs of these cultures or of the Yamnaya component in the Catacombnaya rituals of the region. Same can be stated by the numerous features of the funeral rite.
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Sahertian, Claudya Ingrid. "Sakralitas Burung Enggang dalam Teologi Lokal Masyarakat Dayak Kanayatn." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 5, no. 1 (May 31, 2021): 58. http://dx.doi.org/10.33991/epigraphe.v5i1.202.
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This article aims to explore the culture of the Dayak Kanayatn people regarding the rituals and sacredness of hornbills. Retrieval of data using qualitative research with the ethnography method, through interview techniques, observation, documentary studies, and literature studies. The community makes hornbills a sacred symbol. This attitude can be seen when the community carries out Karana traditional rituals as an implementation of local theology and narrates them in dances, carvings, carvings, and traditional clothing attributes. Through rituals, the community believes that the hornbill is a link between heaven (subayatn) and the world that brings people to death (pidara) into eternity. Hornbills have a significant influence on the Kanayatn Dayak indigenous people because they contain noble values. Everything related to hornbills, including their lifestyle, natural seed dispersers, forest guards, physical beauty, has become sacred to the Kanayatn Dayak community. This study concludes that the hornbill is a sacred symbol in local theology and capital of social integration for the Kanayatn Dayak community.AbstrakArtikel ini bertujuan untuk mengeksplorasi budaya masyarakat Dayak Kanayatn tentang ritual dan sakralitas burung Enggang. Pengambilan data menggunakan penelitian kualitatif dengan metode ethnografi dan nethnografi, melalui teknik wawancara, observasi, studi dokumenter dan studi pustaka. Masyarakat menjadikan burung Enggang sebagai simbol sakral. Sikap tersebut terlihat ketika masyarakat melaksanakan ritual adat Karana sebagai implementasi teologi lokal, serta menarasikannya dalam tarian, ukiran, pahatan dan atribut pakaian adat. Melalui ritual masyarakat meyakini bahwa burung Enggang sebagai penghubung surga (subayatn) dan dunia. Burung Enggang yang membawa orang meninggal (pidara) masuk kekekalan. Burung Enggang memberi pengaruh yang signifikan bagi masyarakat adat Dayak Kanayatn karena mengandung nilai-nilai yang luhur. Segala sesuatu yang berhubungan dengan burung Enggang baik pola hidup, pemencar biji alami, penjaga hutan, keindahan fisik, menjadi sakral bagi masyarkat Dayak Kanayatn. Penelitian ini menyimpulkan bahwa Burung Enggang adalah simbol sakral dalam teologi lokal dan modal integrasi sosial bagi masyarakat Dayak Kanayatn.
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Martyn, Georges. "DIVINE LEGITIMATION OF JUDICIAL POWER AND ITS ICONOGRAPHICAL IMPACT IN WESTERN CULTURE." HUMANITIES AND RIGHTS | GLOBAL NETWORK JOURNAL 1, no. 1 (December 31, 2019): 230–71. http://dx.doi.org/10.24861/2675-1038.v1i1.22.
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From a historical and anthropological point of view, there is a close link between religion and the judicial function, in many cultures throughout the world. How could man be competent to judge his equals if he was not empowered to do so by God? In many cultures, originally, the same ‘functionaries’ administer both religious and judicial affairs. In medieval Europe, Christian faith and the Roman Catholic Church play a role of paramount importance in the heart of society, not only for the mere religious services, but also in politics and culture. The influence of the Church on justice administration (both via its own courts and via its interference in secular courts) is enormous. Religious texts are used as legal arguments,2 but also to legitimate the judicial function and its decision makers. And not only texts! Also (religious) images are vehicles of legitimation. The Last Judgment, in the first place, is omnipresent, in manuscripts and printed books, but also as a classical decoration for justice halls. This article looks at a number of concrete examples from art history, and tries to describe and analyse how both the divine word and image were used to legitimize the emerging ‘modern’ courts of Princes and cities. These courts, using the Romano-canonical procedure, are the forerunners of the present day judiciary. Today’s court setting, the use of red robes and green curtains, or the ritual of the oath, are just some remaining, observable aspects of an age-old charismatic, because divine, legitimation, using images as vectors of meaning.
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Mayasari, Gilang Hanita, Lina Meilinawati Rahayu, and M. Irfan Hidayatullah. "GAMBARAN SEKSUALITAS DALAM NOVEL TRILOGI RONGGENG DUKUH PARUK JILID CATATAN BUAT EMAK KARYA AHMAD TOHARI (Sexuality Illustration in Catatan Buat Emak as a Part of The Trilogy of Novel Ronggeng Dukuh Paruk Written by Ahmad Tohari)." METASASTRA: Jurnal Penelitian Sastra 6, no. 1 (March 14, 2016): 22. http://dx.doi.org/10.26610/metasastra.2013.v6i1.22-33.
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Artikel ini menggambarkan wacana seksualitas yang terdapat dalam novel trilogi Ronggeng Dukuh Paruk jilid Catatan Buat Emak karya Ahmad Tohari. Wacana tersebut dibedah dengan melihat peristiwa-peristiwa yang dialami para tokoh. Selain itu, wacana seksualitas juga dikaitkan dengan mitos yang berkembang di masyarakat Dukuh Paruk sebagai latar tempat novel. Hal ini menunjukkan bahwa mitos berperan penting dalam pembentukan wacana seksualitas. Mitos disakralkan karena sejak ada telah disepakati dan diyakini oleh masyarakat setempat. Analisis ini juga menunjukkan bahwa mitos bergantung pada lokasi dan kondisi sehingga daerah satu dengan daerah lain memiliki mitos berbeda. Mitos ronggeng sebagai ikon kesuburan dan kemakmuran masyarakat Dukuh Paruk menyebabkan Srintil, tokoh utama novel ini harus melakukan ritual-ritual khusus. Ritual-ritual inilah yang kemudian menjadi salah satu yang saya analisis dalam bingkai wacana seksualitas.Abstract:This paper aims at describing sexuality discourse in Catatan Buat Emak as a part of the trilogy of Ronggeng Dukuh Paruk written by Ahmad Tohari. The discourse was observed by notic- ing the events experienced by characters in the novel. In addition, it is connected to the myths developed in the community of Dukuh Paruk where the story happened. It shows that the myth plays as an important role in the formation of the discourse. Myths are often sacred because they have always been agreed and believed by the local people. This analysis also suggests that the myth depends on the location and condition so that it is different in one areas from others . The myth of Ronggeng as an icon of fertility and prosperity of the Dukuh Paruk makes Srintil, the main character in the novel, has to do special rituals. These rituals are kinds of sexuality discourse issues that is put into the analysis.
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Gilbert, Michelle. "Aesthetic strategies: the politics of a royal ritual." Africa 64, no. 1 (January 1994): 99–125. http://dx.doi.org/10.2307/1161096.
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AbstractThe article explores both the meaning of Odwira, the royal ritual which annually cleanses the community of pollution, and the way the rite is used to negotiate the shifting configurations of power in Akuropon and the kingdom of Akuapem. In a small society where consensus is required in public and conflict is covert, where kings formerly had the power to reduce opponents to slavery and still today can deny them a position and a home, opposition must be circumspect. Rituals and symbols are good for making a political statement, since an in-built ambiguity makes them a safe medium for political aggression. For this reason, although the Odwira ritual of purification is thought to be unchanging in its performance and symbolic structure, i n practice the community's volatile politics are also reflected in the ad hoc modifications made each year to the lengthy ceremonial process.
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Kapoor, Sumit, Christopher K. Morgan, Muhammad Asim Siddique, and Kalpalatha K. Guntupalli. "“Sacred Pause” in the ICU: Evaluation of a Ritual and Intervention to Lower Distress and Burnout." American Journal of Hospice and Palliative Medicine® 35, no. 10 (April 4, 2018): 1337–41. http://dx.doi.org/10.1177/1049909118768247.
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Background: Increased exposure to deaths in the intensive care unit (ICU) generate grief among ICU staff, which remains unresolved most of the time. Unresolved grief becomes cumulative and presents a risk factor for burnout. “sacred pause” is a ritual performed at patient’s death to honor the lost life and recognize the efforts of the health-care team. Objective: To study the impact of the ritual of sacred pause on the attitudes and behaviors of the ICU physicians and nurses. Methods: Ten-question online anonymous survey was sent to ICU physicians and nurses in the medical ICU of a tertiary care hospital in July 2017. Results: Thirty-four ICU team members completed the survey including 12 physicians and 22 nurses. Seventy sacred pause rituals were performed from July 2016 to June 2017. Seventy-nine percent respondents believed that the ritual brought closure and helped them overcome the feelings of disappointment, grief, distress, and failure after the death of their patient in ICU. Seventy-three percent agreed that the ritual has instilled and encouraged a sense of team effort. Eighty-two percent responded that the ritual makes their efforts feel appreciated. Many felt that the ritual should be a universal phenomenon in all ICUs. Only 55% respondents felt that the practice has a potential to decrease ICU burnout, many of them (42%) were undecided. Conclusion: Sacred pause brings closure, prevents cumulative grief and distress, builds resilience, promotes team effort, and improves professional satisfaction of ICU team. It may lower burnout syndrome in ICU, but further studies are warranted.
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Werbner, Pnina. "The Translocation of Culture: ‘Community Cohesion’ and the Force of Multiculturalism in History1." Sociological Review 53, no. 4 (November 2005): 745–68. http://dx.doi.org/10.1111/j.1467-954x.2005.00594.x.
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In his work on a Welsh border village, Ronald Frankenberg showed how cultural performances, from football to carnival, conferred agency on local actors and framed local conflicts. The present article extends these themes. It responds to invocations of ‘community cohesion’ by politicians and policy makers, decrying the failure of communal leadership following riots by young South Asians in northern British towns. Against their critique of self-segregating isolationism, the article traces the historical process of Pakistani migration and settlement in Britain, to argue that the dislocations and relocations of transnational migration generate two paradoxes of culture. The first is that in order to sink roots in a new country, transnational migrants in the modern world begin by setting themselves culturally and socially apart. They form encapsulated ‘communities’. Second, that within such communities culture can be conceived of as conflictual, open, hybridising and fluid, while nevertheless having a sentimental and morally compelling force. This stems from the fact, I propose, that culture is embodied in ritual, in social exchange and in performance, conferring agency and empowering different social actors: religious and secular, men, women and youth. Hence, against both defenders and critics of multiculturalism as a political and philosophical theory of social justice, the final part of the article argues for the need to theorise multiculturalism in history. In this view, rather than being fixed by liberal or socialist universal philosophical principles, multicultural citizenship must be grasped as changing and dialogical, inventive and responsive, a negotiated political order. The British Muslim diasporic struggle for recognition in the context of local racism and world international crises exemplifies this process.
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He, Jing, Mengjia Gu, and Yuwen Zhang. "A Probe into the Renaissance of Confucianism in Song Dynasty and Women's Politeness." Lifelong Education 9, no. 5 (August 2, 2020): 49. http://dx.doi.org/10.18282/le.v9i5.1203.
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The revival of Confucianism in the Song Dynasty is of great significance to the development of the Confucian school.Based on the development of Confucianism and systematic research, it can be found that the Song Dynasty is an important period of Confucianism revival, and also a period that cannot be ignored in the study of Confucianism. In general, the Confucian renaissance in the Song Dynasty was caused by many reasons, and under the background of the Confucian renaissance, Taoism and Buddhism have developed significantly, which has caused a large number of female rituals in the society.Analysing and studying the Confucian renaissance in Song Dynasty and the phenomenon of women's rites and buddhas are significant for understanding the cultural environment of Song Dynasty and understanding social life in Song Dynasty.The article makes a concrete analysis of the Confucian renaissance in Song Dynasty and the phenomenon of women's ritual Buddha, aiming to clarify the specific reasons of Confucian renaissance and the cause and influence of women's ritual Buddha.
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Dehouve, Danièle. "The Aztec Gods in Blended-Space: a Cognitive Approach to Ritual Time." Journal of Cognition and Culture 19, no. 3-4 (August 7, 2019): 385–410. http://dx.doi.org/10.1163/15685373-12340065.
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AbstractBy applying diverse approaches to study the Aztec gods, light can be shed on different aspects of their personalities. In this article the cognitive theory of conceptual blending, developed by Fauconnier and Turner, is applied. In this perspective the functioning of the human mind is viewed as being grounded on the constant blending of mental spaces, a process that, in turn, makes new mental spaces emerge. After briefly reviewing the attempts to apply this theory to the ritual domain in general, I consider two types of Aztec rituals, one dedicated to the rain god Tlaloc, and the other to Xochiquetzal, the goddess of seduction. I show the importance of the compression of time in the blending process that condenses three moments: mythical time, ritual time and the immediate future. The capability of the gods to subvert the lineal passage of time and to compress past, present and future stands out as a one of the chief characteristics highlighting the advantages found by applying Blending-Theory.
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Widiani, Desti, and Jiyanto Jiyanto. "Rekonstruksi Kisah Pangeran Samudro: di Tengah Mitos Ritual Seks Gunung Kemukus, Sumber Lawang, Sragen." Jurnal Lektur Keagamaan 17, no. 1 (June 30, 2019): 77–98. http://dx.doi.org/10.31291/jlk.v17i1.632.
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The story of Prince Samudro's tomb invites pros and cons. This arises because of the negative paradigm that developed in the community that there is trust if the wish is granted, then the visitors to Prince Samudro's grave must perform a ritual of having sex with the opposite sex but not their wife or husband 7 times in one eighty/35 days. From the negative paradigm makes the myth on Mount Kemukus an opportunity for the perpetrators of the practice of prostitution. This negative paradigm needs to be clarified so that the pilgrims are not trapped in the wrong paradigm and belief. The sex ritual at Mount Kemukus is a reality that cannot be covered. Although the Sragen Regency Government has banned the practice of such deviant behavior, the reality is that there are still ritualists who perform the sex ritual. From this reality, there needs to be an effort to straighten out the understanding of the community about the pilgrimage ritual at the tomb of Prince Samudro. One thing that can be done is by reconstructing the story of Prince Samudro so that the people know the true story about Prince Samudro. This research is a descriptive study using historical methods with the following steps: heuristics, verification, interpretation, and historiography. The research site was conducted at Gunung Kemukus, Sumber Lawang, Sragen. This study aims to (1) find out about the myths of sex rituals at Gunung Kemukus, Sumber Lawang, Sragen (2) reconstruct the true story of Prince Samudro at Gunung Kemukus, Sumber Lawang, Sragen.Keywords: Reconstruction, Prince Samudro, Myth of Sexual Rituals Kisah tentang makam Pangeran Samudro ini mengundang pro dan kontra. Hal ini muncul karena paradigma negatif yang berkembang di masyarakat bahwa adanya kepercayaan apabila ingin permohonannya terkabul, maka para pengunjung makam Pangeran Samudro harus melakukan suatu ritual berhubungan intim dengan lawan jenis tetapi bukan istri atau suaminya selama 7 kali dalam satu lapan/ 35 hari. Dari paradigma negatif tersebut menjadikan mitos di Gunung Kemukus menjadi peluang bagi para pelaku praktik prostitusi. Paradigma negatif ini perlu diluruskan agar para peziarah tidak terjebak dalam paradigma dan kepercayaan yang keliru. Ritual seks di Gunung Kemukus adalah kenyataan yang tidak bisa ditutupi. Meskipun Pemerintah Kabupaten Sragen sudah melarang adanya praktik perilaku menyimpang tersebut, namun realitasnya masih ada pelaku ritual yang melakukan ritual seks tersebut. Dari realitas tersebut perlu adanya upaya dalam meluruskan pemahamaman masyarakat tentang ritual ziarah di makam Pangeran Samudro. Salah satu yang bisa dilakukan adalah dengan melakukan rekonstruksi terhadap kisah Pangeran Samudro agar masyarakat mengetahui kisah yang sebenarnya tentang Pangeran Samudro. Penelitian ini merupakan penelitian deskriptif menggunakan metode sejarah dengan langkah-langkah sebagai berikut: heuristik, verifikasi, interpretasi, dan historiografi. Tempat penelitian dilaksanakan di Gunung Kemukus, Sumber Lawang, Sragen. Penelitian ini bertujuan (1) mengetahui tentang mitos ritual seks di Gunung Kemukus, Sumber Lawang Kabupaten Sragen (2) merekonstruksi kisah yang sesungguhnya tentang Pangeran Samudro di Gunung Kemukus, Sumber Lawang Kabupaten Sragen.Kata Kunci: Rekonstruksi, Pangeran Samudro, Mitos Ritual Seks
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Burt, Ramsay. "Katherine Dunham and Maya Deren on ritual, modernity, and the African Diaspora." ARJ – Art Research Journal / Revista de Pesquisa em Artes 3, no. 2 (December 18, 2016): 44–51. http://dx.doi.org/10.36025/arj.v3i2.10756.
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In the early 1940s, Katherine Dunham engaged the future experimental film-maker Maya Deren to act as her secretary. In 1946 Deren wrote about the importance of ritual in her films, two of which had been made with dancers from Dunham’s company. The following year she made her first visit to Haiti to study and film voodoo rituals that had been the subject of Miss Dunham’s research. These rituals was then generally seen as a survival from a more ‘primitive’ stage of human development that modern educated people, like Dunham and Deren, were not supposed to believe in. This paper shows that Dunham and Deren each used their experiences of voodoo to define a modern approach to spirituality that was grounded in an Africanist approach to the dancing body that was very different from the idea of disembodied transcendence which runs through the European philosophical tradition.
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Lebaka, Morakeng Edward Kenneth. "Ethnographic Research of the use of Music in Healing as a Cultural Phenomenon in Greater Sekhukhune District Municipality, Limpopo Province in South Africa." DIALOGO 7, no. 2 (June 30, 2021): 60–66. http://dx.doi.org/10.51917/dialogo.2021.7.2.5.
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This study investigates the relationship between music and healing in the African context, as well as the relationship between music, culture, and identity. Since the traditional approach to music-making makes it a part of the institutional life of the Bapedi community, among the Bapedi people, the music itself was and is thought to enable communication with the living-dead, often inducing ancestral spirit possession, ‘causing the spirits to descend’. We observe in this study how traditional healers in the Greater Sekhukhune District Municipality express their emotions through music, and how they use music for regulating their emotions during malopo religious rituals. The main goal of the study was to examine how these emotions relate to traditional healers’ mental health and wellbeing. A range of data collection and analysis were employed in this study. The research employed a naturalistic approach and the primary source for data collection was oral interviews. The data was collected through video recordings of malopo religious rituals, interviews, and observations. Relationships between music, expression, and movement, as well as music, culture, and identity were elucidated. The results have demonstrated that during the dance itself, the healing power of the dance, is shown by both the trainees and their traditional healers, for example, during malopo ritual, after reaching a state of trance, they become spiritually healed. Villagers who witnessed the dance and participated only as an audience, also indicated a feeling of wellbeing after participating in the malopo ritual. The study has revealed that music is an integral part of the Bapedi culture and heritage. Furthermore, it was found that malopo ritual is a performance for appeasing possessing ancestral spirits such as those of the traditional healers and their trainees, which may cause illness if displeased, but on the other hand, may empower the traditional healers to execute the healing process. The research suggests that malopo ritual binds the people to their ancestors (the ancestral realm) and also provides healing therapy. Songs are sung and recited in order to create harmony between the living and the living-dead.
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Gigerenzer, Gerd. "Statistical Rituals: The Replication Delusion and How We Got There." Advances in Methods and Practices in Psychological Science 1, no. 2 (June 2018): 198–218. http://dx.doi.org/10.1177/2515245918771329.
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The “replication crisis” has been attributed to misguided external incentives gamed by researchers (the strategic-game hypothesis). Here, I want to draw attention to a complementary internal factor, namely, researchers’ widespread faith in a statistical ritual and associated delusions (the statistical-ritual hypothesis). The “null ritual,” unknown in statistics proper, eliminates judgment precisely at points where statistical theories demand it. The crucial delusion is that the p value specifies the probability of a successful replication (i.e., 1 – p), which makes replication studies appear to be superfluous. A review of studies with 839 academic psychologists and 991 students shows that the replication delusion existed among 20% of the faculty teaching statistics in psychology, 39% of the professors and lecturers, and 66% of the students. Two further beliefs, the illusion of certainty (e.g., that statistical significance proves that an effect exists) and Bayesian wishful thinking (e.g., that the probability of the alternative hypothesis being true is 1 – p), also make successful replication appear to be certain or almost certain, respectively. In every study reviewed, the majority of researchers (56%–97%) exhibited one or more of these delusions. Psychology departments need to begin teaching statistical thinking, not rituals, and journal editors should no longer accept manuscripts that report results as “significant” or “not significant.”
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Hamilton, Naomi. "Can We Interpret Figurines?" Cambridge Archaeological Journal 6, no. 2 (October 1996): 281–307. http://dx.doi.org/10.1017/s0959774300001748.
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Figurines—miniature human representations modelled in clay or stone — are one of those key categories of prehistoric material which no archaeologist who finds one can ignore. Whether working in central America or southeast Europe, or in any of the many other contexts in which figurines abound, they form a central class of material which generates a heightened level of interest and attention. But however numerous and how-ever intriguing, prehistoric figurines have another crucial quality — that of ambiguity. Without the help of textual evidence, can prehistoric figurines be confidently interpreted or understood? Can we ever hope to know what an individual figurine was meant to represent, or why it was modelled in the way it was? Yet the challenge of interpretation can hardly be refiised. For figurines illustrate self-awareness, which is a unique human characteristic. It is this dilemma — the impulse to interpret, but the difficulty of doing so convincingly — which is the focus of the present Viewpoint.Figurines are found in many (though not all) regions and periods of prehistory. The earliest — the female forms once referred to as ‘Venus figurines’ — date back to the Upper Palaeolithic. At the other end of the scale, figurines are still in active production today, in the form of dolls, models and statues. In a prehistoric context, figurines have multiple dimensions of interest and meaning. In first place, there is the issue of sex and gender. Many figurines are clearly female, yet their gender significance, in both social and cognitive terms (rather than in simplistic notions of Mother Goddess or sex object), has only recently begun to be considered in a serious and critical way. Then there is the aspect of human self-awareness which the figurines so vibrantly express. Figurines also encode important cognitive elements in the modelling and representation of the human form, their makers frequently exaggerating some features or concealing others. Nor, ultimately, can we avoid the question of belief, and the ritual context in which so many figurines were made or used.The contributors to this Viewpoint feature all believe that figurines can indeed be interpreted. But they also lay stress on the vital importance of context and definition. Prehistoric figurines cannot be understood as isolated artefacts, but must be seen as products of particular societies. How far we can penetrate into their meanings — and into the minds of their prehistoric makers — is the fundamental question which underpins this discussion. Can we interpret figurines? And if so, how should we go about it?
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Billah, Muhammad Erfan Muktasim. "Konsep New Normal Dalam Perspektif Hukum Islam." Nizham Journal of Islamic Studies 8, no. 02 (December 3, 2020): 136. http://dx.doi.org/10.32332/nizham.v8i02.2703.
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During times of great crisis like the Covid-19 pandemic today, individuals and communities consult their moral systems for support and countermeasures mechanisms. For the Islamic religious community, the ritual of worshippers makes an integral part of this causational mechanism, which strengthens their relationship with God, Almighty, who can provide the best support. However, more and more scientific evidence is supported by the WHO guidelines, urging people and governments to postpone or cancel mass meetings because it contains a risk of spreading new viruses. At first, Muslim religious scholars looked fragmented, and sometimes even confused, on how to incorporate new scientific data in religious-ethical discourse that has long been in the rituals of pilgrims one of the procedures for the funeral of Muslims.
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Pasty-Abdul Wahid, Marianne. "When Theatre Makes the Ritual Work Imitation, Materialization and Reactualization in the Malayali Ritual Theatre Muṭiyēṯṯu’." Cracow Indological Studies 19, no. 02 (2017): 33–60. http://dx.doi.org/10.12797/cis.19.2017.02.02.
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Schiffman, Lawrence H. "Qumran Temple?" Journal of Ancient Judaism 7, no. 1 (May 14, 2016): 71–85. http://dx.doi.org/10.30965/21967954-00701006.
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Study of the textual evidence preserved in the Dead Sea Scrolls makes it exceedingly unlikely that the sectarians would have conducted sacrificial worship at their desert retreat. They disagreed vehemently with the Jerusalem establishment and refused to worship at the Temple because the sacrificial ritual did not accord with their halakhic ideals. However, they still maintained that the Temple was the only proper place to worship: it just had to be renewed under their aegis at the End of Days, when they would control all its functions. In the meantime, the sectarians viewed their community as a substitute Temple; they conducted prayers at the times when the Temple sacrifices took place; their communal meals became ritualized as a replacement for the Temple offerings; they studied the laws of sacrifices. Priests and Levites were given preferential roles, the communal meals and study sessions substituted for Temple rituals, and the ritual purity that the sect maintained assured them that they would be ready for the soon-to-dawn eschaton that would restore the glory of the Temple to them. Thus, the literary evidence points to a longing for the Temple but also to a resignation that, until the End of Days, various modes of worship would have to substitute for its sacrifices.
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Rudner, David West. "Religious Gifting and Inland Commerce in Seventeenth-Century South India." Journal of Asian Studies 46, no. 2 (May 1987): 361–79. http://dx.doi.org/10.2307/2056019.
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AbstractsMost accounts of South Indian commerce in the seventeenth century depend on European documents and focus on Indo-European trade along the Malabar and Coromandel coasts. This article makes use of indigenous documents to analyze the way a caste of itinerant salt traders, the Nakarattars, combined worship and commerce in the interior of Tamil-speaking South India. It focuses on Nakarattar activities in the seventeenth century before they had achieved power under their better-known name, Nattukottai Chettiars, and at a time when their commercial expansion was just getting under way and when the close association of this expansion with rituals of religious gifting was already apparent. The two main purposes of the article are to illuminate the ritual dimension of commercial activity in precolonial South India and to enrich current transactional models of the relationship between temples and small groups in South India by incorporating a mercantile perspective.
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Umam, Fuadul. "ANALISIS MAKNA SIMBOLIS TRADISI SEDEKAH BUMI (NYADRAN) DAN PENDIDIKAN ISLAM DI KAPLONGAN LOR, INDRAMAYU." Mozaic : Islam Nusantara 6, no. 2 (March 26, 2021): 115–26. http://dx.doi.org/10.47776/mozaic.v6i2.148.
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The cultural reality of Indonesia, which is diverse in ethnicity, different traditions, as well as religions and traditions that smell of myths is the basis of social and cultural life. The Indonesian nation has long believed in supernatural powers that rule this universe. This is proven by various historical records regarding various kinds of traditional ceremonies and rituals. Some of these supernatural powers are considered beneficial and detrimental. For this reason, it is believed by some that humans always need to strive to soften the hearts of the owners of magical powers by holding ritual ceremonies, pilgrimages, offerings, and vows, including certain artistic performances. The tradition of earth alms (nyadran) in Kaplongan Lor, Karangampel, Indramayu is one of the local wisdoms that combines Hindu-Buddhist and Islamic traditions. The symbolic meaning contained in it makes a positive contribution to Islamic education for the younger generation in the region
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Boyer, Pascal, and Pierre Liénard. "Why ritualized behavior? Precaution Systems and action parsing in developmental, pathological and cultural rituals." Behavioral and Brain Sciences 29, no. 6 (December 2006): 595–613. http://dx.doi.org/10.1017/s0140525x06009332.
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Ritualized behavior, intuitively recognizable by its stereotypy, rigidity, repetition, and apparent lack of rational motivation, is found in a variety of life conditions, customs, and everyday practices: in cultural rituals, whether religious or non-religious; in many children's complicated routines; in the pathology of obsessive-compulsive disorders (OCD); in normal adults around certain stages of the life-cycle, birthing in particular. Combining evidence from evolutionary anthropology, neuropsychology and neuroimaging, we propose an explanation of ritualized behavior in terms of an evolved Precaution System geared to the detection of and reaction to inferred threats to fitness. This system, distinct from fear-systems geared to respond to manifest danger, includes a repertoire of clues for potential danger as well as a repertoire of species-typical precautions. In OCD pathology, this system does not supply a negative feedback to the appraisal of potential threats, resulting in doubts about the proper performance of precautions, and repetition of action. Also, anxiety levels focus the attention on low-level gestural units of behavior rather than on the goal-related higher-level units normally used in parsing the action-flow. Normally automatized actions are submitted to cognitive control. This “swamps” working memory, an effect of which is a temporary relief from intrusions but also their long-term strengthening. Normal activation of this Precaution System explains intrusions and ritual behaviors in normal adults. Gradual calibration of the system occurs through childhood rituals. Cultural mimicry of this system's normal input makes cultural rituals attention-grabbing and compelling. A number of empirical predictions follow from this synthetic model.