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Journal articles on the topic 'Ritual movement'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

Taim, Mohd Asnari, and Asmiaty Amat. "Sumaranun dance: Movement changes from medical ritual to dance movement." Imaji 20, no. 1 (2022): 47–57. http://dx.doi.org/10.21831/imaji.v20i1.45189.

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This article aims to discover the history of Sumaranun dance creation and conduct research on the implicit meaning of each Sumaranun dance movement in the community of Iranun. This minority ethnic group lives on the beach coast, particularly in the Kota Belud district. The Sumaranun dance began as a medical ritual involving both the supernatural and reality. When this medical ritual was rarely practised, it was modified to become a dance, the Sumaranun dance. This research focuses on the changes in the Sumaranun dance, from a medical ritual to a dance. This research is field research that uses

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Neubert, Frank. "Ritualdiskurs, Ritualkritik und Meditationspraxis: Das Beispiel von Vipassanā nach S. N. Goenka im "Westen"." Numen 55, no. 4 (2008): 411–39. http://dx.doi.org/10.1163/156852708x310518.

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AbstractBy analysing primary sources, I show in this paper how the Vipassanā meditation movement publicly objects to being categorized as a religious movement that teaches a certain form of ritual. I argue that the application of the meta-language terms "ritual" or "religion" to the practices taught by this movement, even though it is doubtlessly possible, does not help us solve the problems in explaining this fact; nor does it help in analysing the movement and its history. I argue that it is more appropriate to understand the polemic differentiation by Vipassanā as a strategy in a "modern" p

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Muñoz, Wilson, and M. Esther Fernández-Mostaza. "Stigmatisation and Ritual: An Analysis of the Stigmatisation of Pentecostalism in Chile." Religions 9, no. 8 (2018): 246. http://dx.doi.org/10.3390/rel9080246.

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Pentecostalism has been one of the most successful religious movements in Chile due to both its historical growth and its ascendancy in different spheres of society. Nevertheless, from its origins to the present day, it has also been the most stigmatised religious movement in the country. Studies have explained this phenomenon by referring to variables of social class or religious rivalry. However, they have forgotten a factor that is key to this problem and to Pentecostalism: its ritual dimension. The aim of this article is to analyse the relationship between the stigmatisation of the movemen

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Wright, Duncan, Glenn van der Kolk, and Dauareb community. "Ritual pathways and public memory: Archaeology of Waiet zogo in Eastern Torres Strait, far north Australia." Journal of Social Archaeology 19, no. 1 (2018): 116–38. http://dx.doi.org/10.1177/1469605318771186.

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The materiality of performative ritual is a growing focus for archaeologists. In Europe, collective ritual performance is expected to be highly structured with ritual often resulting in a loud archaeological signature. In Australia and Papua New Guinea, ritual (and collective ritual movement) is also highly structured; however, materiality and permanence are frequently secondary to intangible and/or impermanent considerations. In this paper, we apply the framework of public memory to places and objects associated with the Waiet cult in Eastern Torres Strait. We explore the extent to which ritu

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Shapiro, Matan. "Dynamics of movement: Intensity, ritualized play and the cosmology of kinship relations in Northeast Brazil." Anthropological Theory 20, no. 2 (2019): 193–220. http://dx.doi.org/10.1177/1463499619844102.

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Relations between play and ritual are notoriously problematic. While play tends to produce doubt, uncertainty and paradox, ritual instead clarifies, authenticates and refines the moral order. Focusing ethnographically on a celebration for the Divine Holy Spirit ( Divino Espírito Santo) in the Brazilian state of Maranhão, in this article I nonetheless move away from this common juxtaposition of ritual and play as mutually exclusive conceptual frameworks. I argue that we can instead imagine play and ritual as dynamic, processual experiences, which frequently merge when they are enacted together

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Pujiastuti, Yanti Lestari, Muhammad Tanziil Suherman, Aris Juliansyah, and Itsna Nurhayat Effendie. "Cultural Communication from the Muhammadiyah Perspective." International Journal of Science and Society 6, no. 3 (2024): 155–65. http://dx.doi.org/10.54783/ijsoc.v6i3.1230.

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Kasepuhan Sinarresmi is a traditional village that practices rice management rituals that treat rice like humans. This ritual is part of the Kasepuhan customs, in general the ritual carried out is in the form of greetings and permission from the pungpuhunan when carrying out farming activities. Meanwhile, Muhammadiyah is a religious movement that seeks to purify Islam's teachings according to the Qur’an, Hadith and Sunnah, which is far from heresy, superstition and khurofat. This research aims to: 1) find out how the ritual processes for treating rice are carried out by the residents of Kasepu

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Mehta, Alesha, and Sarah Foster-Sproull. "The soil in the lines of my mehndi: Toward a decolonial ritual choreographic methodology." Journal for Research in Arts and Sports Education 5, no. 4 (2021): 4–18. http://dx.doi.org/10.23865/jased.v5.2964.

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This article explores instigating ritual movement practices as a decolonial approach to practice led research within a Western liberal arts context. By connecting ritual with movement through a decolonial lens, a choreographic methodology was explored to enable belonging, cultural identity and empowerment to evolve within postgraduate practice led research. Ritual movement processes may involve trial and error as well as deep experimentation to unveil and unpack decolonial experience. Building from student-centred personal reflections, this article proposes that ritual movement practice may al

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Buaban, Jesada. "Ritualizing Buddhayana: The Invention of Rituals in Java Under the State Policy and the Diversity of Indonesian Buddhists." Asia Social Issues 18, no. 2 (2025): e274640. https://doi.org/10.48048/asi.2025.274640.

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This paper aims to study the invention of rituals of Buddhayana, the biggest Buddhist movement in Indonesia. Being a recognized religion in Indonesia also requires standardized rituals; thus, Buddhayana members adapt and negotiate among themselves. It questions, when Buddhayana have to invent rituals to express their identity as required by the government and to respond to the needs of Buddhists from different backgrounds such as Theravada, Mahayana, and Vajrayana, how can they do so without being criticized as syncretism or cross-traditional practices? The researcher conducted ethnographic fi

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Fargnoli, Ashley, and Dhanushka Seneviratne. "Exploring Rata Yakuma: Weaving Dance/Movement Therapy and a Sri Lankan Healing Ritual." Creative Arts in Education and Therapy 7, no. 2 (2022): 230–44. http://dx.doi.org/10.15212/caet/2021/7/23.

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In the South Asian nation of Sri Lanka, dance-based rituals that promote healing for physical and psychological illnesses continue to be implemented island-wide. In this article, the Sri Lankan and American coauthors discuss their embodied exploration that resulted from almost two years of onsite collaboration in Sri Lanka, specifically their investigation of the low-country Rata Yakuma ritual performed for women experiencing pregnancy or infertility. We explored its relevance for community and personal wellbeing as well as potential intersections with dance/movement therapy. We discuss our ex

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Soukup, Paul A. "Ritual and Movement as Communication Media." Journal of Communication and Religion 11, no. 2 (1988): 9–17. http://dx.doi.org/10.5840/jcr19881127.

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Jacques Ellul expresses for many people a Christian response to the increasing role of mediated communication in our lives. However, ritual and movement call into question the separation between word and image which Ellul posits in The Humiliation of the Word. This essay places Ellul's argument in the wider context of the role of the image in Christian life and suggests that sacramental signification might better express the relationship between word and image while accounting for ritual and movement as communication media.

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Sangian, Nikita Sarce. "Liminality-Ecumenical Space in the Dumia Umbanua Ritual in Kaima Village, North Minahasa." AURELIA: Jurnal Penelitian dan Pengabdian Masyarakat Indonesia 2, no. 1 (2023): 251–58. http://dx.doi.org/10.57235/aurelia.v2i1.302.

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This article wants to see how far the ritual role of village governance, which in Tonsea language is called Dumia Umbanua, creates a Limanalytic Space based on the ecumenical movement of church denominations in Kaima Village, North Minahasa Regency. The implementation of this ritual adheres to the concept of the Minahasa local beliefs of the past, making requests to stones, trees, waruga (Minahasa ancestral graves), giving offerings in the form of offerings is a form of teaching that is far different from the Christian-Catholic religious teachings that exist in Kaima Village today. So the act

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Muhlis, Imam, and Fathorrahman Fathorrahman. "INTERPRETATIVE UNDERSTANDING TERHADAP MAKNA SIMBOL AL-FATIHAH DALAM AMALIAH TASHARRAFUL FATIHAH PADA MASYARAKAT BANTUL, YOGYAKARTA." Dialog 38, no. 1 (2015): 65–78. http://dx.doi.org/10.47655/dialog.v38i1.35.

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Tasharruful Fatihah is one of religious rituals growing in Nahdatul Ulama (NU) surroundings at Bantul regency as a means of devotion, worship, and reverence to Allah the Almighty. This ritual recites al-Fatihah as the primary reading. This ritual procession is barely seen as a symbol of belief that it is a different method to be closer to the Almighty. The series of this ritual becomes one encouraging source for a worship movement towards Allah. This study recommends that Tasharruful Fatihah initiated by some NU leaders is an attempt of dialoguing Islam with the local culture as an inseparable

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Jung, Seo-yun. "Reexamination of the Usage and Perception of ‘Improper rituals(淫祀)’ in Goryeo dynasty". Korean Society of the History of Historiography 50 (31 грудня 2024): 149–92. https://doi.org/10.29186/kjhh.2024.50.149.

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Although improper rituals(淫祀) defined in Confucian classics as “rituals that deviate from the status of the ritual performer”, the term held diverse meanings in Goryeo society. This diversity stemmed from the concept of improper rituals being individually defined based on contemporary circumstances and ritual perception. Choi Seung-ro(崔承⽼)'s definition of improper rituals emerged as part of his critique of early Goryeo national rituals, aiming to establish proper ritual system. Viewing rituals as acts of gratitude and return, he took a negative stance towards rituals conducted with secular asp

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Green, Maia. "Mau Mau oathing rituals and political ideology in Kenya: a re-analysis." Africa 60, no. 1 (1990): 69–87. http://dx.doi.org/10.2307/1160427.

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Opening ParagraphThe Mau Mau movement used a campaign of ritualised oath-taking to gain the support and co-operation of the Gikuyu masses. The oaths remain a continuing source of controversy in the literature on Mau Mau, little of which is directly anthropological. This article offers a tentative resolution to that controversy through an anthropological analysis of Mau Mau oathing rituals in the light of contemporary theories on the relation of ritual to ideology. I argue that the oathing rituals are to be understood as part of the ideological apparatus of the movement, along with rallies and

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Wulf, Christoph. "The Movement of Repetition: Incorporation through Mimetic, Ritual and Imaginative Movements." Gestalt Theory 42, no. 2 (2020): 87–100. http://dx.doi.org/10.2478/gth-2020-0010.

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SummaryThe movement of repetition is irrevocably linked to the constitution of the human body and is therefore a human condition. The process of hominisation makes this clear. In the body of Homo sapiens and in his movements a connection between nature and culture is created. The movement of repetition is of central importance. Repetition is essential for the evolution of Homo sapiens, the development of communities and individuals. Repetitions are mimetic; they lead to productive imitations in which new elements and events also emerge. Mimetic movements and the repetitive aspects they contain

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Lune, Howard. "The Test: Ritual as a Framing Device in the Construction of Cultural Nationalism." Irish Journal of Sociology 23, no. 2 (2015): 3–28. http://dx.doi.org/10.7227/ijs.23.2.2.

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Organised movements that challenge a government must construct and frame their own visions of the nation that legitimate their challenge. To do so, they may attempt to mobilise a cultural nationalism to supersede dominant political nationalisms. An alternative cultural nationalism can appeal to patriotism while undermining the legitimacy of a standing government. Such work is subtle, particularly when direct challenges to authority are proscribed by law. Organisational rituals of belonging are powerful tools in this process. Ritual repetition of key framing ideas can unite members around the c

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Pereira, Shane. "A New Religious Movement in Singapore: Syncretism and Variation in the Sathya Sai Baba Movement." Asian Journal of Social Science 36, no. 2 (2008): 250–70. http://dx.doi.org/10.1163/156853108x298699.

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AbstractThis ethnographic study of the Sathya Sai Baba Movement in Singapore situates itself within the sociological study of New Religious Movements (NRMs). Studies on the expansion of “cults” and NRMs are well documented, but little has been done to explore how such movements proceed after the initial foothold has been established in the host country. Patterns of interaction with the highly plural socio-ethnic and religious elements that exist in multicultural nations, as in Singapore, and the attendant social implications have not been sufficiently addressed. The Sai Baba movement preaches

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Kuswantin, Nusya. "Dharma Kasogatan & Padma Buwana Communities: Collaborative Rituals and Social Challenges at Mangir Lor Hamlet, Yogyakarta." MUHARRIK: Jurnal Dakwah dan Sosial 5, no. 2 (2022): 265–84. http://dx.doi.org/10.37680/muharrik.v5i1.1655.

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This paper discusses the social challenges faced by Utiek Suprapti during her efforts to revive rituals in order to pray for ancestors under a newly-constructed lingga-yoni temple at her own house yard at Mangir Sub-village, Bantul Regency, Yogyakarta Province. She faced objection by local people supported by police chief when she was conducting collaborative ritual with Buddhist Dharma Kasogatan community in November 2019. As if local people were ignorant what kind of ritual she performed, eventhough the previous year of 2018 the similar ritual with the same intention had successfully been co

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Fuad, A. Jauhar. "RADICALISM PREVENTION MOVEMENT: RELIGIOUS MANIFESTATION OF SHOLAWAT COMMUNITIES IN THE MATARAMAN." El-HARAKAH (TERAKREDITASI) 22, no. 2 (2020): 327–40. http://dx.doi.org/10.18860/eh.v22i2.9729.

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Religious traditions become a form of community religiosity. One’s religious attitude can be manifested in religious forms and actions through religious rituals such as prayer, fasting, zakat, pilgrimage, and other rituals such as tahlil, istighasha, and salawat. Public openness to religious traditions will close the space for radicalization. The research method uses a qualitative approach with data collection techniques, Interviews, documentation and focus group discussion. The findings of this study: first, the salawat council becomes a forum for people who have a spirit of religiosity in ca

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Maulia, Suci Intan, and I. Dewa Ayu Sri Utari. "BERENTAK DALAM RITUAL BESALE SUKU BATIN SEMBILAN KABUPATEN BATANGHARI, PROVINSI JAMBI, (KAJIAN ANALISIS TEKS DAN KONTEKS)." Jurnal Antropologi: Isu-Isu Sosial Budaya 20, no. 2 (2019): 119. http://dx.doi.org/10.25077/jantro.v20.n2.p119-128.2018.

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This research aimed to analyze the existence of a ritual besale typical movement, movement in the besale ritual process is berentak. Berentak motion is a movement running straight forward, backward, around and jumping, the movement continues to be done by Malin Pengasu (shaman) during the process of ritual besale. Besale is from of a magical traditional ceremony, which lives in remote indigenous communities of Suku Batin Sembilan, precisely in Jambi Province forest area. Besale (berasale) means the origin of man, ritual besale involves Malin Pengasu (shaman) and Sidi (good spirits who treat th

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Karayanni, Stavros Stavrou. "Sacred Embodiment: Fertility Ritual, Mother Goddess, and Cultures of Belly Dance." Religion and the Arts 13, no. 4 (2009): 448–63. http://dx.doi.org/10.1163/107992609x12524941449921.

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AbstractThis essay examines belly dance movement as a mimetic ritual of universal significance in its representations of the birthing of the human race and the worship of the Mother Goddess. In this examination, the contested politics of female fertility and birthing rituals will be discussed. The essay's scope expands to include discussions of the popular tropes of “body memory” and “in the blood,” fascinating instances of identity definition and ideological location before originary questions of human embodiment, descent, and gender tensions. Movement is directly connected to identity. Movem

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Faizin, Faizin, and Afridawati Afridawati. "The Salafi Da'wah Movement and its Implications on Religious Rituals in Kota Sungai Penuh." Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 5, no. 1 (2023): 133–44. http://dx.doi.org/10.32939/ishlah.v5i1.246.

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The focus of this article is to analyze the Salafi da'wah movement and its influence on the religious rituals of the people in Sungai penuh City. Salafi da'wah is a movement that calls Muslims to the basis of religion, namely the Qur'an and Hadits, as well as trying to really religion by using reason so that it can answer the changing times. The method used is a field method, with data collection techniques that are direct observation to see the religious rituals that are applied in the community. The result of the analysis is that the salafi movement does not accept the interpretation of reli

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Taghavi, Leila. "Dramatic Elements of “Qanbar’s Elegy” Ritual in Fasa, Iran." Environment Conservation Journal 16, SE (2015): 139–44. http://dx.doi.org/10.36953/ecj.2015.se1615.

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Theory of the origin of ritual theater is still the most credible theory on the development of drama in the world. Rituals in terms of function, construction and even implementation are very close to drama, so that at times they cannot be clearly separated. Now the question is that what are the dramatic elements of the “Qanbar’s Elegy” ritual in Fasa, Iran? The present study answered the question by referring to the history of the world and Iran. The rituals are a form of knowledge and a means of recording events and sanctities. Since the Ta’zieh of Qanbar’s Elegy unites the audience, who are

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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 (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, veteran

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Lu, Minzhen. "Song Dynasty Family Rituals and the Reconstruction of Confucian Daily Life." Journal of Chinese Humanities 9, no. 3 (2023): 304–21. http://dx.doi.org/10.1163/23521341-12340159.

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Abstract The reconstruction of Confucianism during the Song dynasty is an important issue in the history of Chinese thought. Song scholar-officials not only introduced ideological innovations and founded the new type of Confucianist “School of Universal Principle” known as “Neo-Confucianism,” but also, in their reconstruction of Confucianism, attended to the specific rituals and introduced the concepts and values of the school into people’s daily life and habits. The observance of ritual privately at home – using ritual to “instruct” and “admonish” the family – became the way for scholar-offic

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Strii, Liudmyla. "COMMUNICATIVE STRATEGIES IN THE MOVEMENT OF UKRAINIAN PRESIDENTS: RITUAL MOVEMENT IN GENRES." Odessa National University Herald. Series: Philology 25, no. 2(22) (2020): 82–88. http://dx.doi.org/10.18524/2307-8332.2020.2(22).235206.

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The article is devoted to the development of a typology of communicative strategies presented in the ritual genres of the presidential discourse of Ukraine. Greetings, addresses and inaugural speeches of all Ukrainian presidents are considered in order to highlight and characterize the selected strategies of communication with the recipients. The communicative strategy is interpreted as a general scheme, a plan for the implementation of the communicative plan, which involves the use of specific speech actions (tactics and appropriate language tools. In presidential discourse strategies of cons

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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 encoun

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Sharabi, Asaf. "Deep healing: ritual healing in the teshuvah movement." Anthropology & Medicine 21, no. 3 (2014): 277–89. http://dx.doi.org/10.1080/13648470.2014.907023.

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Sdrolia, Chryssa. "The Movement of Habit: On Ritual and Activism." Proceedings 1, no. 3 (2017): 233. http://dx.doi.org/10.3390/is4si-2017-04115.

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Staggenborg, Suzanne, and Amy Lang. "Culture and Ritual in the Montreal Women's Movement." Social Movement Studies 6, no. 2 (2007): 177–94. http://dx.doi.org/10.1080/14742830701497483.

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Weon, Jung Yen. "A Study on Movement Ritual as a Trauma Healing as a Soma-based Approach." Korean Journal of Arts Therapy 18, no. 1 (2018): 57–80. http://dx.doi.org/10.18253/kart.2018.18.1.04.

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Rijani, Faidillah. "GEREJA SETAN DAN PROPAGANDANYA DALAM DUNIA HIBURAN." Jurnal Studia Insania 1, no. 2 (2013): 131. http://dx.doi.org/10.18592/jsi.v1i2.1084.

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The movement of Satanism or the so-called Church of Satan appears in America, but it is generally unknown in the Muslim world, especially Indonesia. This article tries to understand the Church of Satan, its ritual and propaganda. This church was established by Anton Szandor Lavey. It is a kind of occultist movement . The ritual of the Church of Satan is based on its ‘scripture’ called The Satanic Bible. In the ritual, names of satan are recited and adorned, and sexual intercourses among the participants are common. The Church of Satan uses film, music, and electronic games to propagate itself.

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Ghouchani, Mahya, Arian Babaei, and Fatemeh Kordafshari. "ANALYZING THE COMMON FEATURES BETWEEN MOSQUE ARCHITECTURE, RITUAL MOVEMENTS OF PRAYER AND YOGA MOVEMENTS." Journal of Islamic Architecture 7, no. 4 (2023): 659–68. http://dx.doi.org/10.18860/jia.v7i4.22903.

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An architectural work contains wide aspects and is not limited only to the body made of materials. What adds value to the building is the spirit breathed into this body. Prayer (Namaz) and Yoga are mental and physical activities that cause peace in body and soul. The purpose of this research is to analyze the common features between mosque architecture, ritual movements of prayer and yoga movements in order to achieve human mental and physical health. Therefore, the relationship between the physical movements of prayer and mosque architecture was analyzed, and the amount of movement in prayer

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Pai, Shin Yu. "Embarkation: Reimagining a Taoist Ritual Ceremony." Genealogy 4, no. 3 (2020): 92. http://dx.doi.org/10.3390/genealogy4030092.

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Poet and artist Shin Yu Pai shares the origins and process of creating her performance video piece Embarkation. Informed by Buddhist and Taoist rituals from Bhutan and Taiwan, Pai reflects on her efforts to reimagine a traditional Taoist ceremony in the context of a personal grief ritual performed for the stage. She discusses the process of collaborating with film, video, theater, and movement artists from both Taiwan and Seattle, including Ye Mimi, Scott Keva James, Jane Kaplan and Vanessa DeWolf, and how her vision evolved over many iterations. The roles of community, audience, and creative

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Szuchewycz, Bohdan. "Evidentiality in ritual discourse: The social construction of religious meaning." Language in Society 23, no. 3 (1994): 389–410. http://dx.doi.org/10.1017/s0047404500018030.

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ABSTRACTThe communal creation of religious meaning is here examined in the context of an Irish Catholic Charismatic prayer meeting. Through a micro-analysis of the “spontaneous” ritual language of one such meeting, various discursive strategies are revealed which function to create for the participants an experience of divine/human communication. These include an explicit effort on the part of speakers to construct a thematically consistent and coherent ritual event out of a sequence of apparently spontaneous individual speech acts, as well as a marked use of evidentials to attribute spiritual

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

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

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Mann, Cho Kyoung. "Body and Earth in Dance, Ritual, and Body Movement." Journal of Dance Society for Documentation & History 65 (June 30, 2022): 3–35. http://dx.doi.org/10.26861/sddh.2022.65.3.

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Pertiwi, Ni Wayan Eka Sri, Ni Made Arshiniwati, and I. Wayan Adi Gunarta. "Tari Tunjung Biru." Jurnal Igel : Journal Of Dance 4, no. 2 (2024): 63–72. http://dx.doi.org/10.59997/jijod.v4i2.3373.

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Tunjung Biru is a dance creation that originating from Sang Hyang Dedari in Br. Pujung Kaja, Sebatu, Tegallalang, Gianyar. Tunjung Biru has a beautiful appearance with strong characteristics, creatively expressed in the New Creation Dance with a magical religious theme. The purpose of creating Tunjung Biru is to preserve and also introduce the art in Br. Pujung Kaja, Sebatu, Tegallalang, Gianyar, especially Sang Hyang Dedari. The creation of this dance creation utilizes the angripta-sasolahan method by I Kt. Suteja, involving stages: planning (ngarencana), ritual ceremony (nuasen), selection a

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Sen, Moumita. "The Mahishasur Movement Online: a Precarious Network of ‘Demon-Followers’." Journal of Religion, Media and Digital Culture 8, no. 1 (2019): 105–31. http://dx.doi.org/10.1163/21659214-00801006.

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This article addresses the reframing of Hindu history, mythology and rituals in a WhatsApp group as part of a larger social movement called the ‘Mahishasur movement’ arising from a nation-wide controversy around a religio-political ritual. It addresses the mediatized controversy that led to the movement, the creation of this particular social media network, the material circulated on it and the nature of hierarchy between different participants. Contrary to existing scholarship, the findings from my fieldwork in different parts of India show that non-elite precariat groups involved in identity

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Lussana, Marcello. "Music and Body as Ritual-Performance." A Peer-Reviewed Journal About 2, no. 1 (2013): 86–93. http://dx.doi.org/10.7146/aprja.v2i1.121130.

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   In this paper I want to connect different kinds of knowledge: some ideas of the philosopher Gilles Deleuze, phenomenology, interactive technology, performance, music and ritual. The central idea is the concept of difference as a generative tool of thinking, doing, performing and understanding technology. This is realized through a constant exchange, a movement between these different activities: this communication is the practice of generating difference. Connector of this idea of movement is the concept of body, considered in his variety of meanings: a physical body, fles

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Malita-Król, Joanna. "Strategies of Adapting to the COVID-19 Pandemic among Contemporary Pagan Groups in Kraków, Poland." Nova Religio: The Journal of Alternative and Emergent Religions 27, no. 2 (2023): 29–47. http://dx.doi.org/10.1525/nr.2023.27.2.29.

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In the following article, I study strategies of adapting to the pandemic-induced restrictions among four different Pagan groups that operate in the city of Kraków––three represent the Slavic Native Faith movement and one modern Druidry. My conclusions are drawn from ongoing field research among contemporary Pagans of Kraków. The ritual modifications developed by the researched groups can be divided into three strategies: first, adjusting to the restrictions during actual rituals onsite; second, relocating rituals to the online sphere; and third, refraining from official public rituals, with se

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Mazzocca, Ann E. "Inscribing/Inscribed: Bodies and Landscape in the Ritual of Embodied Remembrance at Souvenance Mystique." Congress on Research in Dance Conference Proceedings 2015 (2015): 95–101. http://dx.doi.org/10.1017/cor.2015.17.

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There are many ways in which Haitian Vodou ceremonies defy Western binaries of ritual and performance, sacred and profane, and choreography and improvisation. Vodou, a danced religion, is an embodied practice. Souvenance Mystique refers to a place and an event. Eponymously named, it is a mystical remembrance that occurs annually in a weeklong ritual of Vodou ceremonies in the Artibonite Valley outside of Gonaives, Haiti. At Souvenance, the reference to memory and remembrance is embodied, and therefore Souvenance greatly reflects what Diana Taylor refers to as a repertoire of embodied memory. A

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Stadnik, Yulia A. "Human Kinetics as a Healing and Magical Remedy in Ethnocultures." Вестник антропологии (Herald of Anthropology), no. 4 (January 19, 2025): 331–39. https://doi.org/10.33876/2311-0546/2024-4/331-339.

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Healers not only reproduce spelling and invocation texts during the healing ritual, but also perform body movements. The article uses the ethnochoreological term “kinetics” to denote the movement component of magical treatment. Traditional medicine has an extensive range of medicinal products. The article aims to show kinetics as one of them. First, based on ethnographic facts from the scientific literature about different ethnocultures, kinetic elements addressed by the healer to the patient are presented. Then, based on the materials from the author’s personal archive about the folk traditio

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Omigbule, Morufu Bukola. "Yoruba ritual: a case of transformation occasioned by ethno-nationalism." Africa 95, no. 1 (2025): 62–79. https://doi.org/10.1017/s0001972025000154.

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AbstractA Yoruba ritual – the Oodua ritual festival in Ile-Ife – has been sustained over a long period, but has been adjusted under the pressure of modernity. Its relevance as a cultural practice is being asserted in multiple ways in today’s Nigeria. Ethno-nationalism is a key factor in the ritual in contemporary Ile-Ife in the sense that the Olokun Festival Foundation (OFF) is the agency through which the ethno-nationalism of the Oodua People’s Congress (OPC) is inscribed on the ritual. Although it professes to be a culture-promoting affiliate of the OPC, the OFF’s involvement in the ritual f

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McLeod, Mark W. "The Way of the Mendicants: History, Philosophy, and Practice at the Central Vihara in Hồ Chí Minh City". Journal of Vietnamese Studies 4, № 2 (2009): 69–116. http://dx.doi.org/10.1525/vs.2009.4.2.69.

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The Mendicant Sect is a Buddhist movement that combines Theravada and Mahayana Buddhism. Based on fieldwork, analysis of ritual handbooks and other sect materials provided by informants, and readings of published works of Vietnamese monastics and scholars, this article introduces the sect's history and philosophy, describes its Central Vihara, and records a case study of its lay ritual practice, the Eight Precepts Ritual [Bát Quan Trai Giới]. In so doing, it illustrates the "revival of religion" thesis with a southern and Buddhist case study, while challenging the notion that Vietnamese Buddhi

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Coleman, Simon, and John Eisner. "The pilgrim's progress: Art, architecture and ritual movement at Sinai." World Archaeology 26, no. 1 (1994): 73–89. http://dx.doi.org/10.1080/00438243.1994.9980262.

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Johnston, Hank. "Ritual, strategy, and deep culture in the Chechen national movement." Critical Studies on Terrorism 1, no. 3 (2008): 321–42. http://dx.doi.org/10.1080/17539150802514981.

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Lodwick, Lisa A. "Evergreen Plants in Roman Britain and Beyond: Movement, Meaning and Materiality." Britannia 48 (March 6, 2017): 135–73. http://dx.doi.org/10.1017/s0068113x17000101.

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ABSTRACTIn tandem with the large-scale translocation of food plants in the Roman world, ornamental evergreen plants and plant items were also introduced to new areas for ritual and ornamental purposes. The extent to which these new plants, primarily box and stone-pine, were grown in Britain has yet to be established. This paper presents a synthesis of archaeobotanical records of box, stone-pine and norway spruce in Roman Britain, highlighting chronological and spatial patterns. Archaeobotanical evidence is used alongside material culture to evaluate the movement of these plants and plant items

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Pilotta, Joseph. "Confucius and Contemporary Guanxi." International Journal of Area Studies 8, no. 1 (2013): 128–49. http://dx.doi.org/10.2478/ijas-2013-0007.

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Abstract The paper will analyse what guanxi is in contemporary China and will also answer the phenomenological question of how guanxi is part of contemporary practices of China as well as the practice of Confucian principles. Both are concerned with ritual, rectitude, responsibility and relationships. Their entanglement shares both a functional and aesthetic time-space movement of the ritual cosmology of doors and their significance.

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Ribeiro, Maria de Fátima Bento. "Geopolitics, borders and emerging social movements." Revista Intellector XVII, no. 33 (2020): 52–65. https://doi.org/10.5281/zenodo.4008660.

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This text refers to the ecological movement of mobilization against the disappearance of the natural patrimony located on the border of Brazil and Paraguay. We seek to register in the course of the work, the relevance of this ecological movement in the period of redemocratization of Brazil. For this, were turn to the strength of the word's meaning that named the movement “Quarup Adeus Sete Quedas”, our focus, which originally represents an indigenous ritual of life and death, and which under these assumptions, influenced many manifestations. Quarup, then, became, in the late 19

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