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1
Handayani, Andri, and Kelli Swazey. "Contestation in Gamelan Making Rituals: Tensions between Old and New Understandings." Jurnal Humaniora 30, no. 3 (October 2, 2018): 305. http://dx.doi.org/10.22146/jh.35463.
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Performing ritual before making gamelan as one of stages of producing gamelan orchestra has changed. The decision of gamelan masters to perform ritual is affected by their worldview, socio-religious and economic changes in their surroundings. This research aims to identify contestation in gamelan making rituals especially the tensions that occur between old and new understanding of gamelan masters. The study was conducted from March 2013 to April 2015. Semi-structured interview was applied to 6 out of 10 gamelan masters in Wirun Village, Sukoharjo District, Central Java. The result finds that gamelan masters apply strategies such as purification, negotiation and commercialization to adapt to the changes in Wirun. These strategies occur based on the understanding of old and younger generation of gamelan masters in Wirun. Purification can be defined as gamelan masters attempt to purify their religious principle from other external influence. There are two types of purification conducted by gamelan masters; purification of Javanese belief and purification of Islamic teachings. Negotiation hitherto is a way for gamelan masters to perceive their religious perspective and Javanese traditions flexibly. While, commercialization is taken by gamelan masters who only perceive gamelan as an industrial commodity and who prioritize the market value disregarding religious values in making the gamelan. The strategies serve to allow gamelan masters to sustain their identity as gamelan craftsmen.
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Handayani, Andri, and Kelli Swazey. "Contestation in Gamelan Making Rituals: Tensions between Old and New Understandings." Jurnal Humaniora 30, no. 3 (October 2, 2018): 305. http://dx.doi.org/10.22146/jh.v30i3.35463.
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Performing ritual before making gamelan as one of stages of producing gamelan orchestra has changed. The decision of gamelan masters to perform ritual is affected by their worldview, socio-religious and economic changes in their surroundings. This research aims to identify contestation in gamelan making rituals especially the tensions that occur between old and new understanding of gamelan masters. The study was conducted from March 2013 to April 2015. Semi-structured interview was applied to 6 out of 10 gamelan masters in Wirun Village, Sukoharjo District, Central Java. The result finds that gamelan masters apply strategies such as purification, negotiation and commercialization to adapt to the changes in Wirun. These strategies occur based on the understanding of old and younger generation of gamelan masters in Wirun. Purification can be defined as gamelan masters attempt to purify their religious principle from other external influence. There are two types of purification conducted by gamelan masters; purification of Javanese belief and purification of Islamic teachings. Negotiation hitherto is a way for gamelan masters to perceive their religious perspective and Javanese traditions flexibly. While, commercialization is taken by gamelan masters who only perceive gamelan as an industrial commodity and who prioritize the market value disregarding religious values in making the gamelan. The strategies serve to allow gamelan masters to sustain their identity as gamelan craftsmen.
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Thayyib, Magfirah. "The Ecological Insight of the Bunga’ Lalang Rice Farming Tradition in Luwu Society, South Sulawesi, Indonesia." Journal of Ethnology and Folkloristics 15, no. 1 (June 1, 2021): 140–53. http://dx.doi.org/10.2478/jef-2021-0008.
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Abstract The ecological insights of local farming traditions have the potential to be adapted to modern agricultural practices. The article presents an exploration of the ecological insights of the bunga’ lalang rice farming tradition in the Luwu society, South Sulawesi, Indonesia. Four rituals of the tradition were observed directly during their performance, followed by interviews with eleven figures including the ritual masters. Each ritual of the bunga’ lalang tradition was treated as a discourse and the meanings of the biological elements are extracted to generate ecological knowledge that is biologically logical and compatible with modern scientific knowledge in rice farming.
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Sterckx, Roel. "An Ancient Chinese Horse Ritual." Early China 21 (1996): 47–79. http://dx.doi.org/10.1017/s0362502800003400.
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This article examines a section in the Shuihudi 睡虎地 Rishu 日書 (Daybooks) entitled “Horses” (ma 馬) which describes the instructions for the performance of a ritual to propitiate a horse spirit. The text is one of the earliest transmitted ritual liturgies involving the treatment of animals. It reveals a hitherto little known aspect of the role of animals in early Chinese religion; namely, the ritual worship of tutelary animal spirits and the performance of sacrifices for the benefit of animals. Furthermore, it corroborates the existence of magico-religious rituals involving the treatment of animals, and demonstrates that cultic worship of animal spirits, criticized by some masters of philosophy, was part of the religious practices of the elite in the late Warring States and early imperial period. The article presents an annotated translation of the “Horses” section, discusses its contents and significance in relation to equine imagery documented in received sources, and examines its value as a source for the perception of animals and animal ritual in late Warring States and early imperial China.
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Michael, Thomas. "Celestial Masters: History and Ritual in Early Daoist Communities." Chinese Historical Review 24, no. 2 (July 3, 2017): 186–88. http://dx.doi.org/10.1080/1547402x.2017.1369249.
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Pettit, Jonathan E. E. "Celestial Masters: History and Ritual in Early Daoist Communities." Early Medieval China 2016, no. 22 (January 2016): 72–74. http://dx.doi.org/10.1080/15299104.2016.1250456.
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Espesset, Grégoire. "Review ofCelestial Masters: History and Ritual in Early Daoist Communities." Religious Studies Review 42, no. 4 (December 2016): 259–65. http://dx.doi.org/10.1111/rsr.12777.
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Holm, David. "Literate Shamanism: The Priests Called Then among the Tày in Guangxi and Northern Vietnam." Religions 10, no. 1 (January 18, 2019): 64. http://dx.doi.org/10.3390/rel10010064.
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Then is the designation in Vietnamese and Tày given to shamanic practitioners of the Tày ethnicity, who reside mainly in the northern provinces of Vietnam. Scholars are long aware that the predominantly female spirit mediums among the Zhuang in Guangxi, variously called mehmoed or mehgimq, had a ritual repertoire which included shamanic journeys up to the sky as their essential element. The ritual songs of the mehmoed are orally transmitted, unlike the rituals of male religious practitioners in Guangxi such as Taoist priests, Ritual Masters, and mogong, all of which are text-based. One was led rather easily to posit a dichotomy in which male performers had texts, and female performers had repertoires which were orally transmitted. This division also seemed to hold true for certain seasonal song genres, at least in Guangxi. For that matter, shamanic traditions cross-culturally are seen as predominantly or exclusively oral traditions. Recent research among the Tày-speaking communities in northern Vietnam has confounded this tidy picture. Religious practitioners among the Tày include the Pụt, who in many cases have texts which incorporate segments of shamanic sky journeys and may be either male or female; and the Then, also both male and female, who have extensive repertoires of shamanic rituals which are performed and transmitted textually. The Then have a performance style that is recognisably based on shamanic journeying, but elaborated as a form of art song, complete with instrumental accompaniment (two- or three-stringed lutes), ritual dances, and flamboyant costumes. Apart from individual performances, there are large-scale rituals conducted by as many as a dozen priests. The present paper gives an overview of the practices and rituals of the Then, based on recent fieldwork in Vietnam and Guangxi, and discusses the implications these have for our conventional understandings of shamanism, literacy, gender, and the cultural geography of the border regions.
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Capra, Rudi. "Raising Questions, Cutting Fingers: Chan Buddhism and the Cultivation of Creativity through Ritual Dialogues." Culture and Dialogue 7, no. 1 (May 7, 2019): 31–45. http://dx.doi.org/10.1163/24683949-12340055.
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Abstract The present paper identifies creativity as a crucial component in the pedagogical process envisaged by Chan masters in the Song era. In particular, the paper considers ritual dialogues between masters and students involving questions and answers (wenda 問答) taken from the renowned collection known as the Blue Cliff Record (biyan lu 碧巖錄). The first section is concerned with the definition of creativity and its role within the contextual framework of Chan pedagogy in the Song era. The second section analyses some significant ritual dialogues included in the Blue Cliff Record with the aim of exploring a variety of different creative expressions in the considered Chan narratives. The third and last section illustrates how the ritualized performance of dialogical encounters, and by extension the use of gongan literature, entails and promotes the recourse to creativity as a functional strategy in Chan practice.
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Seibel, N. E. "Ritual Functions of Sun Wukong’s Hair in Wu Cheng-en’s novel “Journey to the West”." Nauchnyi dialog, no. 2 (March 3, 2021): 218–30. http://dx.doi.org/10.24224/2227-1295-2021-2-218-230.
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The results of the motivational analysis of Wu Cheng-en’s novel “A Journey to the West” are presented, the mythological meanings of individual object-material images are studied, a set of ritual actions related to hair is considered: pulling out wool, casting a spell, turning around. The idea of a variety of ritual functions of hair, endowed with mystical properties in many mythological systems, is taken as a starting point; they are included in thanatal, carnival and other contexts. It has been proven that all rituals related to hair in the novel combine the archetypal meanings of being chosen, initiation, carnival buffoonery and spiritual formation. A typology of ritual functions of hair and associated miracles is proposed. The first of the selected types of metamorphosis is carried out through manipulations that Sun Wukong masters in training with the sages: this is the creation of a copy of an object or creature with the help of which the hero avoids danger. The second object of the typology is a gift from the Bodhisattva Guanyin, which requires a certain inner work from the hero — choice, bargaining, creating a new object without a ready-made sample. The question is raised about the divine leadership of the process of becoming a hero.
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Littlejohn, Ronnie L. "Kleeman, Terry F., Celestial Masters: History and Ritual in Early Daoist Communities." Dao 16, no. 4 (October 2, 2017): 599–603. http://dx.doi.org/10.1007/s11712-017-9582-6.
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Giarelli, Guido. "Initiation into theugao: rethinking the structure of Tharaka symbolism." Africa 67, no. 2 (April 1997): 175–99. http://dx.doi.org/10.2307/1161441.
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AbstractAfter analysing the myth of origin ofugao(Tharaka medicine) as the constitutional charter of its ‘jurisdiction’, the article describes the initiation of the author by threeagao(healers) in the ‘territory’ ofugaoduring a period of seventeen days, and outlines the different kinds of teachings and ritual performances and its conclusion with a practical apprenticeship. In particular, a detailed account is given of thegiciaro, the blood brotherhood sealed by themuma, the oath made with goat's blood between the masters and the novice, and, finally, the ritual handing over of the horns, the instruments of themugao'shealing art.In the second part of the article, the key symbols of theugaotherapeutic rituals are analysed in order to show the specific structure that defines the healing pattern. Here the author, on the basis of his results, questions the validity of ‘dual classification’ and discusses the shortcomings of the analysis of Meru symbolism proposed by Rodney Needham. It is suggested that a triadic classification can account better for the overall pattern of symbolic correspondences in theugaoand in the culture of Tharaka.
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Bombe, Bosha. "Slavery Beyond History: Contemporary Concepts of Slavery and Slave Redemption in Ganta (Gamo) of Southern Ethiopia." Slavery Today Journal 1, no. 1 (2014): 77–99. http://dx.doi.org/10.22150/stj/isxw8852.
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Slavery was officially abolished in Ethiopia by Emperor Haile Sellassie in 1942. Despite the abolitionary law slaves and their descendants have continually been marginalized in the country (especially in the peripheral parts of southwestern Ethiopia) from the time the law passed until today. In the Gamo community of southern Ethiopia, descendants of former slaves carry the identity of their ancestors and as the result they are often harshly excluded. Today, not only are they considered impure, but their perceived impurity is believed to be contagious; communicable to non-slave descendants during rites of passage. In order to escape the severe discrimination, slave descendants change their identity by redeeming themselves through indigenous ritual mechanism called wozzo ritual. However, the wozzo ritual builds the economy of former slave masters and ritual experts while leaving redeemed slave descendants economically damaged. This study is both diachronic and synchronic; it looks at the history of slavery, contemporary perspectives and practices of slavery and slave redemption in Ganta (Gamo) society of southern Ethiopia.
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Reiter, Florian C. "The Discourse on the Thunders, by the Taoist Wang Wen-ch'ing (1093–1153)." Journal of the Royal Asiatic Society 14, no. 3 (November 2004): 207–29. http://dx.doi.org/10.1017/s1356186304004092.
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This article deals with thunder magic during the time of emperor Sung Hui-tsung (r.1100-1126), focusing on theoretical expositions (Discourse on the Thunders) by Wang Wen-ch'ing (1093-1153). Thunder magic is a general term that summarises a large array of exorcist practices in Heavenly Masters Taoism (Cheng-i tao). Court Taoists like Wang Wen-ch'ing sublimated with literary means such practices that in a stunning way resembled shaman methods that were designed to avert disasters like droughts. Wang Wen-ch'ing used the Book of Changes and some astronomical notions in order to formulate his Discourse on the Thunders, describing the workings of the cosmos that set the frame for ritual interferences in terms of Taoist thunder magic. The article shows the actual application of these theoretical notions in religion. The author translates and interprets relevant texts, which all are taken from the canonical collection Tao-fa hui-yüan. These texts show the way Wang Wen-ch'ing identifies the cosmos with divine forces that can be addressed and administered by thunder rituals. Taoist priests even today know and use such ritual methods, which prove thunder magic to be a living religious tradition.
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Miller, James. "Celestial Masters: History and Ritual in Early Daoist Communities by Terry F. Kleeman." China Review International 22, no. 2 (2015): 128–30. http://dx.doi.org/10.1353/cri.2015.0030.
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Bokenkamp, Stephen R. "Celestial Masters: History and Ritual in Early Daoist Communities by Terry F. Kleeman." Harvard Journal of Asiatic Studies 78, no. 1 (2018): 248–55. http://dx.doi.org/10.1353/jas.2018.0017.
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Sterckx, Roel. "Ritual, Mimesis, and the Nonhuman Animal World in Early China." Society & Animals 24, no. 3 (June 7, 2016): 269–88. http://dx.doi.org/10.1163/15685306-12341404.
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Early Chinese texts frequently link the origins of ritual, play, dance, and music to patterns of behavior observed in the nonhuman animal world. Moralizing readings of animal behavior proliferate in texts and iconography from the classical age of the Warring States and early empires (fifth centurybcto first centuryad), when China’s masters of philosophy were drawing up the contours of their ethical theories. The animal world inspired models for human ritualized conduct that became codified in the classicist (Confucian) ritual canon. This paper examines representative examples of this and tries to identify some of the conceptual schemes used in early China to subsume the animal world into moral frameworks that were meant to guide human conduct.
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Kamaludin, Ihsan, and Maya Najihatul Ula. "Sufism Healing Method for Drugs Rehabilitation: A Case Study in PP. Suryalaya Tasikmalaya, West Java, Indonesia." Ulumuna 23, no. 2 (March 14, 2020): 384–401. http://dx.doi.org/10.20414/ujis.v23i2.351.
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Sufism activities cover not only rituals but also pseudo-medical treatment. This can be seen from the daily routines of Sufi order (tarekat) of Qadiriah wa Naqsabandiah (TQN) at the Pesantren Suryalaya, Tasikmalaya, West Java. Known as a center of Islamic learning, the pesantren also offers spiritual treatments to cure victims of drug abuse. This study aims to explore this Sufis practices of healing method. Based on an ethnographic study in this locale, the study specifically analyses the method of treatment called inābah. This is a unique technique employed by the Sufis to cure the patients of drug abuse. This study shows that the Sufi masters provides a spiritual and technical guidance in the treatment processes to stimulate drug victims’ awareness through a series of spiritual and pseudo-medical processes. In the view of the Sufis, drug abuse can be cured by means of increasing spiritual activities, such as chanting and praying. Moreover, this method also requires embodied practice of repentance by, for example, fasting, bathing and other related ritual processes determined by the Sufi masters. The processes by which the victim take thus include both spiritual and corporal requirements since illness or disease is seen both as a result of spiritual and physical transgressions.
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Oinotkinova, N. R. "Poetics of shamanic text dedicated to the deity Altai-Kudai, in the recording of A.V. Anokhin." Languages and Folklore of Indigenous Peoples of Siberia, no. 41 (2021): 71–78. http://dx.doi.org/10.25205/2312-6337-2021-1-71-78.
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The paper is devoted to identifying the compositional and semantic features of the shamanic text recorded by A. V. Anokhin in 1910 from the Tuba shaman Balandi. The analysis showed the text to consistently reflect all the ritual actions characteristic of the shaman rite. The main actions are invoking deities and host spirits, sacrifices to deities and master spirits of the Middle World, and sprinkling of the Ot-Ene, home spirit of fire. The ceremony had a family and household character, with the main purpose being to ask for grace for one family. The cult of mountains, worship of the deities and spirits of the Middle World reflected in the rite (Altai-Kudai ‘Altai-God’, Jayik ‘Dyayik (Idol Creator)’, Ot-Ene ‘Fire-Mother’) indicate the involvement of the performer of this ritual text in the South Altai tradition of shamanism. The appeal to the deity Altai-Kudai testifies to the fact that already at the beginning of the twen- tieth century, the Altaians formed a monotheistic image of a single deity. The key mythologeme in the text is the shaman’s journey to the top of the ridge inhabited by the deity Altai-Kudai who gives grace, happiness, and prosperity to the souls of cattle and children. The analyzed shamanic text is distinguished by a high solemn style. The poetic form of the shamanic text provides maximum expressiveness and ultimate emotional and semantic richness. Its syllabic structure varies from seven to twelve syllables. The ritual structure consists of three-day actions with sacrifice to the spirits-masters of the sacred mountains.
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Sharipova, D. S., S. Zh Kobzhanova, and A. B. Kenzhakulova. "INTERTEXTUALITY IN CONTEMPORARY ART OF KAZAKHSTAN IN THE ASPECT OF CULTURAL MEMORY." Bulletin of Kazakh National Women's Teacher Training University, no. 2 (July 16, 2021): 179–90. http://dx.doi.org/10.52512/2306-5079-2021-86-2-179-190.
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For the masters of modern art of Kazakhstan, along with the importance of samples of classical culture and discoveries of modernist art, Kazakh folk art is becoming a single field of tradition today. Intertextuality, constant dialogue with different layers of world and national painting and sculpture determine the search for new expressiveness in art. This article describes the role of intertextuality in the development of new forms of artistic statements, namely, as in the works of modern Kazakh sculptors (S.Bekbotayev, D.Sarbasov, Z.Kozhamkulov), jewelers (A.Mukazhanov), tapestry masters (A.Bapanov), the importance of the values of native culture as a space of cultural memory is preserved. Experiments with the material are perceived as a ritual, a creative act, a search for their own author's style, modern means of expression of the artist. It is shown that the danger of losing one's own national identity associated with the process of globalization explains the interest of the masters in the author's myth-making, designed to awaken the spiritual foundations of the nation in the minds of contemporaries. Through mechanical details, sculptors create new myths in order to streamline the ethical and psychological state of a modern person, while in the works of masters of decorative and applied art, bricolage is practiced as a combination of different materials and textures, meanings and images closest to the construction of a myth.
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Helskog, Knut. "Bears and Meanings among Hunter-fisher-gatherers in Northern Fennoscandia 9000–2500 BC." Cambridge Archaeological Journal 22, no. 2 (May 23, 2012): 209–36. http://dx.doi.org/10.1017/s0959774312000248.
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An examination of meanings associated with bears among early hunter-gatherer-fisher populations in northern Fennoscandia, based on beliefs and ritual practices in the ethnohistoric record, indicates that they were an animal attributed multiple meanings in prehistoric as well as historic times. They were clan ancestors, spirit masters and symbols of power and reincarnation such as rebirth and the change of seasons. The evidence indicates a pattern of local variation and identities rather than a uniform regional pattern, and some large-scale differences from the coastal area of Norway in the west to Karelia in the east.
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Bialock, David T. "Biwa Masters and Musical Hierophanies in the Heike monogatari and Other Medieval Texts." Journal of Religion in Japan 2, no. 2-3 (2013): 119–51. http://dx.doi.org/10.1163/22118349-12341256.
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Abstract The Heike monogatari has long been at the center of discussions about the function of medieval Japanese performing arts, linked variously to ritual placation, purification, and to Buddhist sermonizing and entertainment. The present essay complicates this view by connecting Heike and biwa playing to several musical phenomena that have received less attention. These include the accusation of bōkoku no oto (sounds of a nation going to ruin), which criticized certain kinds of music from a Confucian ethical perspective, as well as the practice of esoteric biwa initiation (biwa kanjō) along with the related phenomena of the musical hierophany (yōgō) and the elaborate descriptions of music in Heike texts that I call ‘musical ekphrasis.’ The essay is divided into two parts. The first half highlights aspects of vocal, musical, and textual performance in the Heike, including the kinesthetic dimension of dance. The second part examines parallels between medieval guides to esoteric biwa initiation, such as the Biwa kanjō shidai, and descriptions of musical instruments and hierophanies in the Genpei seisuiki and Engyōbon Heike monogatari, two lesser known Heike variants. Moving away from a purely instrumental use of description in the Heike narratives, i.e., what might a certain passage tell us about biwa playing, I argue instead that these elaborate musical ekphrases woven into the Heike texts are themselves synaethesias, or auditory-visual-tactile manifolds, that gesture toward the epiphanic moment of enlightenment through music that is also echoed in the adornment (shōgon) of the esoteric biwa initiation ceremony.
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Rosemont, Henry. "The Dancing Ru/Li Masters - Robert Eno, The Confucian Creation of Heaven: Philosophy and the Defense of Ritual Mastery. Albany, NY: SUNY Press, 1990. pp. xi + 349." Early China 17 (1992): 187–94. http://dx.doi.org/10.1017/s0362502800003710.
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Tremlett, Paul-François. "Affective Dissent in the Heart of the Capitalist Utopia: Occupy Hong Kong and the Sacred." Sociology 50, no. 6 (July 11, 2016): 1156–69. http://dx.doi.org/10.1177/0038038515591943.
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Hong Kong has been represented as a politically indifferent, capitalist utopia. This representation was first deployed by British colonial elites and has since been embroidered by Hong Kong’s new political masters in Beijing. Yet, on 15 October 2011, anti-capitalist activists identifying with the global Occupy movement assembled in Hong Kong Central and occupied a space under the HSBC bank. Occupy Hong Kong proved to be the longest occupation of all that was initiated by the global Occupy movement. Situated in a space notable for previously having been the haunt of Filipina domestic workers, the occupation conjured a community into the purified spaces of Hong Kong’s financial district. I describe this in terms of an eruption of the sacred that placed conventional norms of Hong Kong city life under erasure, releasing powerful emotions into spaces once thought to be immune to the ritual effervescences of the transgressive.
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Camia, Francesco. "Which relationship between Greek gods and Roman emperors? The cultic implications of the “assimilation” of emperors to gods in mainlad Greece = ¿Cuál era la relación entre dioses griegos y emperadores romanos? Implicaciones cultuales de la “asimilación” de emperadores a dioses en la Grecia Continental." ARYS. Antigüedad: Religiones y Sociedades, no. 16 (September 12, 2019): 105. http://dx.doi.org/10.20318/arys.2018.4427.
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Abstract: In the Greek world Roman emperors were often linked with traditional gods. Verbal and iconographical assimilations on inscriptions, coins and statues, integration into pre-existing sacred structures and festivals, and joint priesthoods were three different means of establishing a relationship between the old gods of the Greek pantheon and the new divinized masters of the Empire. The ideological valency of this proceeding was strong, as it permitted the Greek elites both to establish a subtle hierarchy between emperors and gods and to cope with the new imperial power through traditional tools (and according to Greeks’ cultural horizon). As is generally the case with the “imperial cult” as a whole, however, the assimilation of emperors to the traditional Greek gods had also significant cultic implications, since ritual ceremonies were performed for the emperors. In this context priests of the imperial cult played an important role. The present paper deals with these aspects in the cities of mainland Greece.Resumen: En el mundo griego, a los emperadores romanos se les relacionaban con los dioses tradicionales. Las asimilaciones verbales e iconográficas en inscripciones, monedas y estatuas, la integración en estructuras y festivales sagrados preexistentes y los sacerdocios conjuntos eran tres medidas diferentes para establecer una relación entre los dioses antiguos del panteón griego y los nuevos gobernantes divinizados del Imperio. El aspecto ideológico de este procedimiento era fuerte, ya que permitió a las élites griegas establecer una jerarquía sutil entre emperadores y dioses, y gestionar al nuevo poder imperial a través de herramientas tradicionales (según el horizonte cultural de los griegos). Sin embargo, como en general es el caso del “culto imperial” en su conjunto, la asimilación de los emperadores a los dioses griegos tradicionales también tenía importantes implicaciones cultuales, ya que las ceremonias rituales eran celebradas para los emperadores. En este contexto los sacerdotes del culto imperial jugaban un papel importante. El presente capítulo trata sobre estos aspectos en las ciudades de la Grecia continental.Key words: Imperial cult, priests, ritual practices, Roman Greece.Palabras clave: Culto imperial, sacerdotes, prácticas rituales, Grecia romana.
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Tythacott, Louise, and Chiara Bellini. "Deity and Display: Meanings, Transformations, and Exhibitions of Tibetan Buddhist Objects." Religions 11, no. 3 (February 27, 2020): 106. http://dx.doi.org/10.3390/rel11030106.
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This paper analyses the values and uses of Tibetan sacred artefacts in their original contexts as well as the transformation of meanings once placed in museums. It discusses the perception of statues, paintings, ritual instruments and books from a Tibetan Buddhist perspective, examining the iconographic and iconometric functions of the images, and asserting that a primary purpose is as a ‘support for practice’ (tib. sku rten, ‘body-support’). Sacred images represent the embodiment of the Buddhas, deities and masters and, once consecrated by lamas, are considered to have the power to confer blessings. Despite the instrumental function of such artefacts, however, it is also possible to identify and delineate a complex Himalayan concept of aesthetics. The text moves on to analyse the effects of the transition of Tibetan Buddhist images into different museological contexts, comparing the display of Tibetan material in the consecrated spaces of Himalayan monastery museums with their exhibition in secular museological sites in the West.
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Singh, M. Thoiba. "NATA SANKIRTANA AND MANIPURI SOCIETY." International Journal of Research -GRANTHAALAYAH 6, no. 5 (May 31, 2018): 476–80. http://dx.doi.org/10.29121/granthaalayah.v6.i5.2018.1481.
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The Nata Sankirtana style of singing which was introduced during the reign of Rajarshi Bhagyachandra (1763-1798 A.D.). The great masters and scholars of that period composed and sang the padavali strictly after the Bhagavata tradition and other major Vaishnavite text and based the composition also on the traditional Ragas and Raginis of classical music tradition. Modern research has discovered a lot of regional overtones in the architecture of the particular Ragas and Raginis. The Manipuris call the Nata Sankirtana singing their own and it is clearly a form of collective prayer, a Mahayajna as they call it, lasting for about 5 hours at a stretch with a lot of rituals, movements and rhythmic pattern, strictly after the vaishnavite faith. Nata Sankirtana is a composite version of music, dance and tala; a Sangeet in the true sense of the term. It is also Drishya Kavya, a poem made visible. Nata Sankirtan is a very important aspect in the lives of the people in Manipur. It is because when our end is near, people listen to Hari-naam to relieve us from all the wrong doings that we have done before, so that we die peacefully. After death the family members would take the dead body for the last rites. In the shraddha ceremony, the Nat Sankirtana will start with raga. Before the invocation of the god and prayers start, Pinda- dan cannot be offered. After offering the Pindadan, the owner of the ceremony will have a bath and wear washed clothes. He will then come and offer his respects towards the end of the Sankirtan when Raga Bijay is being performed. The Shraddha ceremony comes to an end with the guardian of the Mandap sending the departed soul to beikuntha dham. In case of any death in a house, Naam Sankirtana plays an important role. In the ten days of mourning or Dashahan, the ritual will start with Naam Sankirtana and other rituals like reading Shrimad Bhagavat Gita will follow. The particular person who mourns, known as the Gira thangba, will only offer Pindadan after the Sankirtana starts. Even in asti sanchai or the ritual of picking up the remains from the grave, Sankirtana is performed along with Parikrama around the Hari mandir. In this manner,for Meitei Vaishnavites living in the society today, Nat Sankirtana Mahayajna was become an indispensable event in the lives of the people since time immemorial. In short, Nata Sankirtana is the only highest karma for the Meitei society. This paper attempts to understand the important role of Nata Sankirtana in Manipuri society.
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Mujiburrahman, Mujiburrahman. "Tasawuf di Masyarakat Banjar : Kesinambungan dan Perubahan Tradisi Keagamaan." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 3, no. 2 (December 25, 2013): 153. http://dx.doi.org/10.20871/kpjipm.v3i2.46.
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<div><p><strong>Abstract :</strong> Sufism has influenced the religious life of Banjarese Muslims in South Kalimantan since the 18th century up to now. The tendency to combine ethical Sufism of al-Ghazali and metaphysical Sufism of Ibn Arabi, and the veneration of Sufi masters in the reading ritual of their hagiographies, and the emergence of certain heterodox Sufi sects, all of these can be found along history of Islam in this region. On the other hand, there are social changes that have also influenced the colour of Sufism developed in certain period. In the 18th century, orthodox Sufism fought against pantheism which was presumably came from Hindu origin, but in the 19th and early 20th century, Sufism became a social movement, namely a certian Sufi Order that was involved in the war against the Dutch. In the later period, Sufism became the source of moral and spiritual strength in the face of social, cultural and political crisis. Moreover, since the Reformation Era, Sufi masters and their followers have become potential allies as voters for politicians.</p><p><em>Keywords : sufism, banjar, tradition, social changes</em></p><p> </p><p><strong>Abstrak :</strong> Tasawuf telah mempengaruhi kehidupan keagamaan Muslim Banjar di Kalimantan Selatan, sejak abad ke-18 hingga sekarang. Kecenderungan untuk menggabungkan tasawuf etis al-Ghazali dan tasawuf metafisis Ibn Arabi, penghormatan terhadap tokoh-tokoh sufi dalam ritual pembacaan manakib, dan munculnya kelompok-kelompok tasawuf sempalan, semua ini dapat ditemukan sepanjang sejarah Islam di daerah ini. Di sisi lain, ada berbagai perubahan sosial yang juga mempengaruhi corak tasawuf yang berkembang di masa tertentu. Pada abad ke-18, tasawuf ortodoks harus berhadapan dengan panteisme, yang diduga berasal dari Hinduisme, tetapi pada abad ke-19 dan awal abad ke-20, tasawuf menjadi gerakan sosial, yaitu tarekat tertentu yang terlibat dalam perang melawan Belanda. Dalam periode berikutnya, tasawuf menjadi sumber kekuatan moral dan spiritual dalam menghadapi krisis sosial, budaya dan politik. Selain itu, sejak Era Reformasi guru-guru tasawuf dan para pengikut mereka, menjadi sekutu-sekutu potensial sebagai pemilih bagi para politisi. </p><p><em>Kata kunci : Tasawuf, banjar, tradisi, perubahan sosial.</em></p></div>
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Burnakov, V. A. "The veneration of “land-water” in the tradition of the northern Khakas — Kyzyls (late 19th — mid-20th century)." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 3(54) (August 27, 2021): 196–205. http://dx.doi.org/10.20874/2071-0437-2021-54-3-16.
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The paper discusses current scientific issues related to the study of the traditional worldview and ritualism of the Khakas people. The work is focused on the analysis of the traditional festival of veneration of “land-water” by the Kyzyls — an ethnic group of the Khakas living in the northern part of Khakassia and in the south of Kras-noyarsk Krai. The characteristic of the ritual complex associated with the worship of the host-spirits is presented: the land spirits (mountains) — tag taig, and the water spirits (springs, lakes, rivers) — sug taiyg. The main sources of the research are unpublished field ethnographic materials. Archival ethnographic information related to this topic, collected in the 1970s by M.S. Usmanova and other researchers from the Tomsk State University, are introduced in the scientific discourse. In the process of studying the indicated problem, it was found that in the culture of the Khakas, including the Kyzyl people, an important place was given to the worship of their native land — sher-sug taiyg. In the religious-mythological consciousness, its specific personification was the spirit-masters of the mountains — tag eezi, and the water spirits — sug eezi. This worldview was due to the natural landscape of the territory in which they live. It features a mountainous terrain with a range of diverse water bodies — the streams, rivers, lakes, etc. The daily domestic life and economic activities of the ethnic community in question were directly related to them. It is argued that in the worldview of the people, connection between the human and nature goes beyond the framework of rational interaction. They were convinced of the close mystical interrelation of natural objects with the life and well-being of people. One of the common ways to maintain a steady balanced relationship between them was the rituals of sacrifice and celebration of these supernatural beings. It was found that in the cult practice of the Kyzyls, the sher-sug taiyg included two or even three specialized rites — tag / kol / sug taiyg, which were closely interconnected with each other and formed a single ritual complex. This sacralized event was held on a regular basis. It had a collective nature with a strictly defined structure, incorporating the leader and other immediate participants, as well as the victim themselves.
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Verellen, Franciscus. "Celestial Masters: History and Ritual in Early Daoist Communities. By Terry F. Kleeman . Cambridge, Mass.: Harvard University Press, 2016. 446 pages. $49.95, £39.95 (cloth)." Journal of Chinese History 1, no. 2 (February 16, 2017): 392–97. http://dx.doi.org/10.1017/jch.2017.4.
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Bazyrchap, Anay-Khaak O., and Arzhaana A. Kongu. "Evil Spirits as Viewed by the Tuvans." Archaeology and Ethnography 19, no. 3 (2020): 134–46. http://dx.doi.org/10.25205/1818-7919-2020-19-3-134-146.
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Purpose. The article is devoted to the classification of demonological images in the views of the Tuvans based on the materials gathered during field studies. The mythology associated with evil spirits is subject to transformation. It is a dynamic, ever-changing process. Therefore, the publication of new field materials on this topic will help to clarify the existing ideas about the mythology of the Tuvan ethnos and its evolution. Results. The work gives a general description of evil spirits and their habitats, as well as functional and semantic characteristics, which are reflected in ritual practices and popular knowledge. For the Tuvans, most places inhabited by evil spirits are ambivalent, that is, sacred and forbidden at the same time, as well as transboundary. The results of our studies show that certain places are considered by the Tuvans as sacred due to their ideas about the strength of the earth itself, as well as their beliefs about the existence of spirit masters of the area. Conclusion. In general, the study revealed common and specific features in the anthropology of space, its development, taking into account the management of the economy and the traditional way of life of the Tuvans.
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Xiaodun, Wang, and Casey Schoenberger. "The Ancient Chinese Arts of the Ear: Etymology, Meteorology, Musicology." Journal of Chinese Literature and Culture 6, no. 2 (November 1, 2019): 432–60. http://dx.doi.org/10.1215/23290048-8042003.
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Abstract This article draws on historical linguistic evidence, archeological finds, and written accounts of ancient practices to argue that, in the pre-Qin and Han periods of Chinese history, an important stratum of knowledge related to earthly energies, vibrations, pitch, tonality, music, memory, and recitation existed in conceptual parallel to systems of visual knowledge of heavenly bodies, light, color, and the written record. Masters of the former set of skills were frequently blind and entrusted with a distinct set of ritual and advisory functions, including ushering in the seasons, pronouncing on elements of the calendar, predicting military fortunes, and performing official policy admonishments. Of particular importance to this group of experts was the concept of “winds” or “airs” (fēng) and a closely related verb for “sing,” “chant,” or “remonstrate” (fĕng). The etymological relationship of these words, along with words for listening, smell, sounds, and fragrance, led to a conceptual blending whereby the “energy” (qi) of wise words and “fragrant” virtue could carry on “winds” of oral transmission to correct public morality and governance. This led to an etiological hierarchy, in some ways inverted by current standards, in which the purpose of studying pitch and tonality was not, first and foremost, analysis of music qua art but, rather, the encoding, transmission, and influence of natural energies and social harmony.
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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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Arafah, St. "THE EFFECTIVENESS OF HAJJ RITUAL GUIDANCE SERVICES BY THE MINISTRY OF RELIGIOUS AFFAIRS ON EASTERN INDONESIA." Al-Qalam 26, no. 1 (June 29, 2020): 191. http://dx.doi.org/10.31969/alq.v26i1.822.
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<p>The main goal to pilgrimage is to achieve the predicate <em>haji mabrur</em> (a pilgrim that completely undergoes the rituals and principles) through its rituals. The Ministry of Religion, specifically the Office of Religious Affairs as the vanguard, has duties and fuctions one of which is to provide Hajj ritual guidance services to prospective pilgrims. This study aimed to determine the level of effectiveness of Hajj ritual guidance services at the Ministry of Religion in Eastern Indonesia, by measuring four dimensions broken down into six indicators namely managerial (committee and supervisor), management (planning and implementation), programs (ritual guidance material) hajj), and facilities and infrastructure. This study used quantitative methods, by distributing questionnaires to 900 respondents in 14 cities in Eastern Indonesia, using the Slovin formula with an estimated error of 0.03. The selection of cities was carried out randomly including Balikpapan, Tarakan, Makassar, Palopo, Parepare, Ternate, Tidore, Gorontalo, Kotamubagu, Kendari, Bau-Bau, Ambon, Tual, and Jayapura. Quantitative data analysis used the liker scale (1-4), and the data were analyzed descriptively. The results showed that the effectiveness of the pilgrimage guidance services at the Ministry of Religion in Eastern Indonesia with a total index was; 3.55 or categorized as "very effective", which were committee indicators (3.54) supervisors (3.47), (3.27) entire planning (3.32), services (3.26), program indicators / guidance materials (3.37), and indicators of facilities and infrastructure (3.34). Hajj ritual services at the Ministry of Religion need to be conducted sustainably through practices for all prospective pilgrims. In addition, The instructor need to be trained better to improve in the mastery of the Hajj rituals, as well as the maintenance of regulations and facilities and infrastructure required in the Hajj ritual services.</p>
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Hutton, Eric L. "On Ritual and Legislation." European Journal for Philosophy of Religion 13, no. 2 (June 30, 2021): 45–64. http://dx.doi.org/10.24204/ejpr.2021.3333.
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Confucian thinkers have traditionally stressed the importance of li 禮, or “ritual” as it is commonly translated, and believed that ancient sages had established an ideal set of rituals for people to follow. Now, most scholars of Confucianism understand li as distinct from law, and hence do not typically discuss Confucian sages as great lawgivers. Nevertheless, I suggest that there is something valuable to be learned from considering the similarities and dissimilarities between great lawgivers and the sages. In particular, this essay reviews some of the challenges for, and virtues of, great legislators, and compares and contrasts these with the challenges for, and virtues of, master inventors of ritual, with the aim of showing how such observations might deepen our understanding of the conception of sages in the Confucian tradition, while perhaps also bringing out certain insights about good lawgivers. I end by using these reflections to point to some challenges for developing rituals to fit our modern context.
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Fava, Patrice, and Vivienne Lo. "The Body of Laozi and the Course of a Taoist Journey through the Heavens." Asian Medicine 4, no. 2 (2008): 515–47. http://dx.doi.org/10.1163/157342009x12526658783817.
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AbstractAt the border of Hunan and Jiangxi, where Taoist rituals and the Nuo tradition of masked theatre have undergone a large scale revival in recent decades, a Taoist master of the Orthodox Zhengyi sect, Master Yi Songyao , has preserved a number of rare ancient paintings and manuscripts that have been transmitted to him as the liturgical texts of his lineage; these include a map of the body of Laozi and a chart of the course of a Taoist journey through the Heavens. The following brief introduction to these two documents serves mainly as an example of how an intimate knowledge of Taoist ritual can provide a key to the performative nature of the charts and indicates the rich scope for future research.
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Nyang, Sulayman S. "EDITORIAL INTRODUCTION." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 142–46. http://dx.doi.org/10.35632/ajis.v25i1.1505.
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The arrival of Islam in the United States ofAmerica has been dated backto the coming of slaves fromAfrica. During this unfortunate trade in humancargo from the African mainland, many Muslim men and women came tothese shores. Some of these men and women were more visible than others;some were more literate in Arabic than the others; and some were betterremembered by their generations than the others. Despite these multiple differencesbetween the Muslim slaves and their brethren from various parts oftheAfrican continent, the fact still remains that their Islam and their self-confidencedid not save them from the oppressive chains of slave masters. Thereligion of Islam survived only during the lifetime of individual believerswho tried desperately to maintain their Islamic way of life. Among theMuslims who came in ante bellum times intoAmerica one can include YorroMahmud (erroneously anglicized as Yarrow Mamout), Ayub Ibn SulaymanDiallo (known to Anglo-Saxons as Job ben Solomon), Abdul Rahman(known as Abdul Rahahman in the Western sources) and countless otherswhose Islamic ritual practices were prevented from surfacing in public.1Besides these Muslim slaves of ante bellumAmerica, there were otherswho came to these shores without the handicap of slavery. They came fromSouthern Europe, the Middle East and the Indian Subcontinent. TheseMuslimswere immigrants to America at the end of the Nineteenth Century andthe beginning of the Twentieth Century. Motivated by the desire to come toa land of opportunity and strike it rich, many of these men and women laterfound out that the United States ofAmerica was destined to be their permanenthomeland. In the search for identity and cultural security in their newenvironment, these Muslim immigrants began to consolidate their culturalresources by building mosques and organizing national and local groups forthe purpose of social welfare and solidarity. These developments among theMuslims contributed to the emergence of various cultural and religious ...
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Werther, Steffen, and Madeleine Hurd. "Go East, Old Man: The Ritual Spaces of SS Veterans’ Memory Work." Culture Unbound 6, no. 2 (April 17, 2014): 327–59. http://dx.doi.org/10.3384/cu.2000.1525.146327.
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This article uses social-movement analysis to understand the rituals, memory-work and spatialties of Waffen-SS veterans and their sympathizers. Most social-movement analysis focuses on left-wing protesters; our concern is with the marginalized counter-narratives, rituals and -spaces produced by the self-proclaimed misunderstood “heroes” of World War Two. This counter-hegemonic self-definition is essential to these former world-war soldiers who, despite an internal mythology of idealistic self-sacrifice, are vilified in West-European master narra-tives. We discuss how, during the 1990s, veterans and their sympathizers sought to replace rituals of memory-work in the newly-opened East. We look at how the Waffen-SS’s ritual memory-work is “replaced” in alternative settings, including – perhaps surprisingly – Russia itself. Here, Waffen-SS veterans use new, official, semi-sacred places to anchor both an alternative identity and an alternative definition of the central meanings of modern European history.
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Katz, Marion Holmes. "WOMEN'S MAWLID PERFORMANCES IN SANAA AND THE CONSTRUCTION OF “POPULAR ISLAM”." International Journal of Middle East Studies 40, no. 3 (August 2008): 467–84. http://dx.doi.org/10.1017/s0020743808081026.
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It has long been recognized that much of the richness of Muslim women's ritual lives has been found outside of both the mosque and the “five pillars of Islam,” in a wide set of devotional practices that have met with varying degrees of affirmation and censure from male religious scholars. This recognition has given rise to a valuable literature on such practices as shrine visitation, spirit-possession rituals, and Twelver Shiʿi women's domestic ceremonies. The prevalence of such noncanonical rituals in Muslim women's lives, although waning in many parts of the contemporary world, raises questions about the relationship between women's religious practices and the constitution of Islamic orthodoxies. Have women, often given lesser access to mosque-based and canonical rituals, historically resorted to autonomous and rewarding religious practices that are, nevertheless, fated to be marginalized in the male-dominated construction of Islamic normativity—a normativity that women may ultimately internalize and master only at great cost to their religious lives?
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Ji, Yiwen. "The Hainanese Temples of Singapore: A Case Study of the Hougang Shui Wei Sheng Niang Temple and Its Lantern Festival Celebration." Religions 11, no. 7 (July 10, 2020): 350. http://dx.doi.org/10.3390/rel11070350.
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Shui Wei Sheng Niang (水尾圣娘) Temple is located within a united temple at 109a, Hougang Avenue 5, Singapore. Shui Wei Sheng Niang is a Hainanese goddess, the worship of whom is widespread in Hainanese communities in South East Asia. This paper examines a specific Hainanese temple and how its rituals reflect the history of Hainanese immigration to Singapore. The birthday rites of the goddess (Lantern Festival Celebration) are held on the 4th and 14th of the first lunar month. This paper also introduces the life history and ritual practices of a Hainanese Daoist master and a Hainanese theater actress.
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Widiyanto, Asfa. "The Leadership in the Tariqah Qadiriyya wa Naqshbandiyya: Characteristics and Sustaining Doctrines." FIKRAH 8, no. 2 (November 16, 2020): 193. http://dx.doi.org/10.21043/fikrah.v8i2.8572.
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<p class="06IsiAbstrak">This paper was devoting to exploring the nature of leadership in the Tariqah Qadiriyya wa Naqshbandiyya (TQN) by giving some particular attention to the develops of that Tariqah in Mranggen, Central Java. It will investigate the characteristics of the TQN leaders, the doctrines and traditions that sustaining this leadership. In order to develop the nature of leadership in the TQN, it also will be exploring the concept of leadership in Islamic mystical tradition as general. In the TQN, we come across several rituals which sustain the leadership: the <em>rabita </em>(bond with the master) which focuses on the master; a ritual that falls into the authority of the master as initiation; a notion which indicates the authority of the master as <em>silsila</em>; a notion which lies behind (and triggers) the attraction of the master to the people as <em>baraka </em>(blessing); and a tradition which indicates the veneration of the master as the <em>hawliyya </em>(death anniversary).</p>
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Cameron, Elizabeth C. "Creative ritual: Bridge between mastery and meaning." Pastoral Psychology 40, no. 1 (September 1991): 3–13. http://dx.doi.org/10.1007/bf01027530.
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Kristensen, Benedikte Møller. "The Human Perspective." Inner Asia 9, no. 2 (2007): 275–89. http://dx.doi.org/10.1163/146481707793646467.
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AbstractThis article examines possible perspectivist phenomena in the ritual practices and ontology of the Duha reindeer herders of Northern Mongolia. My theoretical point of departure is Viveiros de Castro’s recent theories on perspectivism in the Amazon, and Pedersen’s theories about a distinct Inner Asian perspectivism limited to the human realm. Based on my fieldwork amongst the Duhas, I propose that, laypersons’ manipulations of amulets and shamanic rituals are indeed perspectivist phenomena, where humans switch perspective with the ongons (shamanic helper spirits) and vice versa. It will be shown how the fundamental dialectic in Duha perspectivism is one between seniority (mastery) and juniority (submission), and howthis dialectic serves to challenge and broaden the mainly hierarchical nature of everyday social life.
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Camp, Bayliss J., and Orit Kent. "“What a Mighty Power We Can Be”." Social Science History 28, no. 3 (2004): 439–83. http://dx.doi.org/10.1017/s0145553200012815.
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This article shows that the rituals of fraternal organizations were more than mere theatrics; that is, that they served as expressions and enactments of important ideas about individual and collective identity, gender, equality, and collective action. Responding to gaps in past work on this subject, we examine variation in master narratives and modes of ritual enactment, comparing male and female and white and African American groups from the late nineteenth and the early twentieth centuries. The fraternal orders examined used elements of one of three ideal-typical ritual models to initiate their members: these models are referred to here as proprietorship, helpmateship, and pilgrimage. Following Clawson 1989, we find that men's groups of both races used ritual models focusing on autonomy and incorporation into hierarchy. Women's groups de-emphasized connections between members and focused instead on “traditional” Victorian norms and roles for women. African American groups—and particularly those without white counterparts—emphasized the equality of members as well as the importance of collective efforts for social improvement. We discuss the complex ways ideas about race and gender were articulated within civic organizations at the turn of the century and how these findings contribute to our understanding of the relationship between culture and collective action.
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Fladd, Samantha G., and Claire S. Barker. "MINIATURE IN EVERYTHING BUT MEANING: A CONTEXTUAL ANALYSIS OF MINIATURE VESSELS AT HOMOL'OVI I." American Antiquity 84, no. 1 (December 17, 2018): 107–26. http://dx.doi.org/10.1017/aaq.2018.79.
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The most common explanations for the appearance of miniatures in the archaeological record are drawn from practice theory. Two alternatives stem from learning theories, while a third is based in ritual practice and performance. First, miniatures may represent early attempts at craft production by children or novice adults. Second, they could serve as children's toys used for enculturation purposes. Third, miniatures may be produced for use in rituals or as offerings. These explanations are not mutually exclusive; all may be part of the life history of a single artifact. Previous archaeological and ethnographic work on miniature ceramic vessels in the Southwest has variously supported all three prominent explanations. In this article, we examine the miniature vessel assemblage from Homol'ovi I, a prehispanic pueblo in northern Arizona, through a synthetic analysis of craft mastery, use, and deposition. While various life history trajectories are indicated, the miniature vessels at this ancestral Hopi village appear in similar depositional contexts. Specifically, these objects serve as important components in the preparation or closure practices of ritual spaces throughout the pueblo.
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Sorochuk, Liudmyla. ""RUSHNYK-TOWEL OF NATIONAL UNITY" AS A CULTURAL AND CONSOLIDATING FACTOR OF UKRAINIANS." Almanac of Ukrainian Studies, no. 23 (2018): 148–50. http://dx.doi.org/10.17721/2520-2626/2018.23.24.
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The question of the functioning of the ethnocultural tradition in the post-colonial period is considered, which is a significant factor in the unification of the Ukrainian nation. The article focuses on the fact that folk art, namely the manufacturing and embroidery of a towel, is an embodiment of the ideals of folk thinking and ideological foundations, where symbols-amulets of our people are coded for many centuries. Attention is drawn to the peculiarity and widespread use of a towel as an amulet to many ritual acts of family and calendar ceremonies. The organizational measures and carrying out of modern cultural projects in independent Ukraine, which prompt the revival of folk traditions in the post-colonial period, are explored. A vivid example was the All-Ukrainian cultural and artistic, sociopolitical project "Towel of national unity" as a consolidating factor for uniting Ukrainian society. The role of the handmade artwork (more than one and a half thousand masters were attached to the manufacturing and embroidery of a towel) was evaluated in the awakening of national consciousness and patriotism. It was noted that the citizens and representatives of the Ukrainian diaspora, people of different nationalities and religious denominations, men and women of all ages, and even children, participated in this cultural and patriotic action. All participants of the cultural activity united one goal - to create a guard for Ukraine "Towel of national unity". This Towel can really be called the symbol of Ukraine's unification, because this is a self-organized cultural event, aimed to unite and indivisible all regions of our state, uniting of Ukrainians both in Ukraine and abroad. It is shown on a concrete example how people can unite around the idea, show their creativity, opportunities and realize it in life. It is proved that the ethno-cultural heritage of Ukrainians undoubtedly influences the development of the national culture and supports the ethno-cultural policy aimed at uniting Ukrainian society.
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Tarasenko, O. "Image of the Family and People in the Artwork of Roman Petruck." Research and methodological works of the National Academy of Visual Arts and Architecture, no. 27 (February 27, 2019): 227–34. http://dx.doi.org/10.33838/naoma.27.2018.227-234.
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Heroes of portraits of Roman Petruk are open-world creative people – his teachers, parents, of the same age – young artists, actors in whose faces the reality of the Spirit is manifested, the movement of life. The article analyzes Petruk's portraits of his teacher, an outstanding Ukrainian artist and teacher, Nikolai Andreevich Storozhenko and teachers of NAOMA. The ritual value of a portrait is shown, which provides the connection of the worlds - temporary and eternal. The symbolic content of portraits, the value of the conditional background in character characteristics is studied. The relationship between content and form, features of composition, symbols and stylistics of portrait images of the Ukrainian artist in the context of world art is revealed. Methods of iconography and iconography are used. The main thing in the school of Storozhenko: the means of art combine in man the lost integrity of the body, soul and spirit. In the compositions of Petruk, secular and cult art was consonant. Following the teacher, Roman communicates the time: man and family, family and people, people and humanity. In Storozhenko’s portraits Petruk asserts the highest hierarchy of the artist-creator. The connection with portraits of avant-garde masters is shown. The relationship between the portrait and the icon in the portraits of Petruk is studied. The icon confirms the dominant spirit of peace, and emotionality is important in a psychological portrait. The work of the artist combines the legacy of the art of Ancient Rus and Byzantium, the European and Ukrainian Baroque, romanticism, and academicism with modern trends. Neosynthesticism – in such a way named his method Petruk. The gallery of portrait images created by Roman Petruk (more than 100 works of painting and graphics) is a testimony to the spiritual battle of the artist for the dominant of spirit over matter. The general scientific significance of the article is the introduction of a modern Ukrainian portrait into the context of world art.
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Kim, Yune-jee. "Goryeo Rituals to Appoint Royal and Dynastic Buddhist Masters, and the Display of King-Vassal/Disciple-Master Relationship." YŎKSA WA HYŎNSIL : Quarterly Review of Korean History 119 (March 31, 2021): 51–85. http://dx.doi.org/10.35865/ywh.2021.03.119.51.
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Septiana, Dwiani, Riyadi Santosa, and Sumarlam Sumarlam. "Riak in Dayak Maanyan Ritual Tradition (An Ethnolinguistics Study)." Langkawi: Journal of The Association for Arabic and English 5, no. 2 (December 27, 2019): 79. http://dx.doi.org/10.31332/lkw.v5i2.1378.
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Riak is a part of the ritual language in Dayak Maanyan ritual tradition, and functioning as a notification about stages of the ritual that are being and will be conducted by the master of the ritual. This study attempted to describe the form of riak through ethnolinguistics study. This study used ethnography research method. The primary data of this study were obtained from riak delivered by wadian in the traditional rituals of the Dayak Maanyan community in Paku Beto village, Paku sub-district, East Barito district, Central Kalimantan province. They were collected through observation and interview during January and April 2019. Findings of the study indicate that each riak mostly consists of four lines, in which the first two lines aim to prepare rhyme and rhythm in order to ease audiences understanding. This first two lines, in the beginning, are an illustration of the culture and the natural or environmental conditions in which the Dayak Maanyan community lives. Meanwhile, the second two lines are the purpose or content of riak that reveal the purpose of the Wadian in the ceremony. Some forms of word use in riak are morphologically different from its usage in the daily DM language. Those differences are the use of affix -i, clitic -ni, and particle sa, in order to give senses of beauty to riak utterances. Regarding the use of words, phrases, and sentences in riak utterances, there are found many descriptions about nature, living environment, habit, and local culture of the Dayak Maanyan community. This use clarifies that the community culture can affect language use.
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Keller, C., K. Coe, and G. Shaibi. "Using Rituals for Intervention Refinement." Health, Culture and Society 8, no. 2 (December 17, 2015): 37–45. http://dx.doi.org/10.5195/hcs.2015.201.
Full textAbstract:
In this paper we propose a culture-based health promotion/disease prevention intervention model. This model, which is family-based, incorporates a life course perspective, which involves the identification of individual developmental milestones, and incorporates aspects of culture that have been widely used across cultures to influence behavior and mark important developmental transitions. Central among those cultural traits is the ritual, or rite of passage, which, for millennia, has been used to teach the skills associated with developmental task mastery and move individuals, and their families, through life stages so that they reach certain developmental milestones. Family rituals, such as eating dinner together, can serve as powerful leverage points to support health behavior change, and serve as unique intervention delivery strategies that not only influence behavior, but further strengthen families.